tag:blogger.com,1999:blog-322485792024-03-18T22:29:50.971-05:00θεοβλογούμενα (theoblogoumena)A blog of theological opinions (from <i>theologoumenon</i>, "a theological opinion")EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.comBlogger92125tag:blogger.com,1999:blog-32248579.post-21798013832864580922024-03-15T17:11:00.051-05:002024-03-18T22:29:20.470-05:00The Lord’s Supper In The Church Meeting<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpZBvdRqgtWJGlXHNeV3BJ1EiftkWji3LkQeIoXztCTr8VzxVHwzLkAlgFemj3QmjgMv57hBmvG2PXDmYUHSU5gelTlGixPaP__4mRhTb-5h-mFwyb5NxjJX15V0EoocbDgCmHG10lqQkRDMqYP5NUWSxbZgILYoXM1cC9mrJR6SI6jS3WwEJmXg/s670/group%20church%20meal.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="350" data-original-width="670" height="209" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpZBvdRqgtWJGlXHNeV3BJ1EiftkWji3LkQeIoXztCTr8VzxVHwzLkAlgFemj3QmjgMv57hBmvG2PXDmYUHSU5gelTlGixPaP__4mRhTb-5h-mFwyb5NxjJX15V0EoocbDgCmHG10lqQkRDMqYP5NUWSxbZgILYoXM1cC9mrJR6SI6jS3WwEJmXg/w400-h209/group%20church%20meal.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div style="text-align: center;">Copyright© 2020, 2023, 2024 Eric S. Weiss</div>
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<div><b>Also read this blog post: <a href="https://theoblogoumena.blogspot.com/2023/09/the-lords-suppera-fellowship-feast_19.html">The Lord’s Supper—A Fellowship Feast</a></b></div><div><br /></div><div><b>NOTE: This blog post begs the question of whether every church gathering in Paul</b><b>’</b><b>s time included or usually included communion/the Lord’s supper. While 1 Corinthians, especially chapters 11–14, gives us the most detailed information in the New Testament about how the Christians interacted or were to interact in their church gatherings, it's not clear if communion/the Lord’s supper was shared whenever the church met.</b></div><div><b><br /></b></div><div><b>Per The Encyclopedia of Christianity, this table fellowship was at the heart of early Christian worship:</b></div><div><div><b></b></div><blockquote><div><b>The traditional thesis that justification for the post-Reformation separation of a ministry of preaching and the Eucharist lies in the existence of two different forms of worship in the NT—the one deriving from the synagogue worship tradition, the other from the institution of Jesus—has proved to be untenable in modern exegesis (at first O. Cullmann, then G. Kretschmar, Hahn, et al.). In place of the Jewish (and pagan) cult Christ instituted a table fellowship within which the proclamation of the Word to the community took place (H. W. Heidland). Alongside this was the service of baptism and also missionary preaching. Other meetings are to be regarded as complementing the basic eucharistic structure or as singling out specific elements of this structure, and they are always to be related to it.</b></div><div><b><br /></b></div><div><b>Nathan D. Mitchell, Frank C. Senn, et al., “Worship,” The Encyclopedia of Christianity (Grand Rapids, MI; Leiden, Netherlands: Wm. B. Eerdmans; Brill, 2008), 787.</b></div></blockquote><div><b></b></div></div><div><b>See <a href="#_ftnMarch15Paul" name="_ftnrefMarch15Paul" title="">Addendum March 15, 2024: Paul's Church Meetings</a> below for more on Paul's instructions for church meetings and worship and the Lord's supper.</b></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnYkGJP2_abk1o0_ETWrOHrRbsE1uNH41rS8PMUwHl7m_MvFJZH64tdRQtAlfoVbElr3rSHZEUB4ox2rV353hCpQVSXiDPkDmKi232HbuD3-b_udnKn7aTGnMRazru5W7-VmBBeDIfe1lO0xun_P48s_ZulrKMECZjyPgNUKQge7El31-yqrzkvw/s630/O'Loughlin%20Eucharist.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="630" data-original-width="420" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnYkGJP2_abk1o0_ETWrOHrRbsE1uNH41rS8PMUwHl7m_MvFJZH64tdRQtAlfoVbElr3rSHZEUB4ox2rV353hCpQVSXiDPkDmKi232HbuD3-b_udnKn7aTGnMRazru5W7-VmBBeDIfe1lO0xun_P48s_ZulrKMECZjyPgNUKQge7El31-yqrzkvw/w213-h320/O'Loughlin%20Eucharist.jpg" width="213" /></a></div><br /><div>In my opinion, Thomas O’Loughlin in his book <b><a href="https://www.amazon.com/Eucharist-Origins-Contemporary-Understandings/dp/0567384594">The Eucharist: Origins and Contemporary Understandings</a> </b>provides the scholarly support I have long sought re: what communion/the Lord’s supper/the Eucharist is supposed to be in terms of its form, practice, procedures, setting, meaning, and purpose. </div>
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This also impacts how believers are to meet when they have “church.”</div><div><br /></div><div>I am now even more persuaded that “The Normal Christian Church Meeting” (with apologies to Watchman Nee) should be a gathering for a shared meal which incorporates the blessing to the Father over the shared loaf and the shared cup as a memorial to Jesus (per his “do this for my memorial” τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν <i>touto poieite eis tēn emēn anamnēsin</i> Luke 22:19; 1 Corinthians 11:24–25.), and which also includes time for worship and sharing/reading from the Scriptures, praying, prophesying, etc., with the participation/activity being done or able to be done by all the assembled members and not just by a (or the) pastor or leader.</div><div><br /></div><div>As Louis Bouyer explains, this “do this for my memorial” is not (as commonly thought and practiced) a personal or corporate reflecting on Jesus’s death, but a remembrance/reminder <i>to the Father:</i></div><div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 0.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"></span></p><blockquote><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 0.25in;"><span style="text-indent: 0.25in;">We must add that the <i>Seder Amram Gaon</i>, in conformity with the oldest rabbinical tradition, prescribes certain variations in the third <i>berakah</i>, either for the Sabbath or for a high holy day.</span><sup style="text-indent: 0.25in;"><a href="#_ftnBou93" name="_ftnrefBou93" title="">93</a></sup></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 0.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">The festive form is especially noteworthy, and all the more so because it is the object of very specific allusions in the <i>Toseftah.</i><sup><a href="#_ftnBou94" name="_ftnrefBou94" title="">94</a></sup> After the petition for the kingdom of the house of David to return to its place, it introduces this passage:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: .25in; margin-top: 9.0pt; margin: 9pt 0.25in 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">“Our God, and the God of our fathers, may the <u>remembrance</u> of ourselves and [the <u>remembrance</u>] of our fathers and the <u>remembrance</u> of Jerusalem, thy city, and the <u>remembrance</u> of the Messiah, the son of David, thy servant, and the <u>remembrance</u> of thy people, the whole house of Israel, arise and come, come to pass, be seen and accepted and heard, be remembered and be mentioned before thee for deliverance, for good, for grace, for lovingkindness and for mercy on this such and such a day. Remember us, <span style="font-variant-caps: small-caps; font-variant-east-asian: normal; font-variant-numeric: normal;">jhwh</span>, our God, on it for good and visit us on it for blessing and save us on it unto life by a word of salvation and mercy, and spare, favour and show us mercy, for thou art a gracious and merciful God and King.”</span></p></blockquote><blockquote><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .25in; margin-right: .25in; margin-top: 9.0pt; margin: 9pt 0.25in 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;"><b>NOTE: I added the underlining of each occurrence of “remembrance” and also inserted “[the remembrance]” before “of our fathers” to reflect the wording of the Hebrew original. See images below<sup><a href="#_ftn20" name="_ftnref20" title="">+</a></sup> showing the English and Hebrew text from David Hedegård’s book that Bouyer quotes from (marked with <span style="color: red;">red</span> brackets) and the occurrences of <i>zikkaron</i> (<span style="color: #0ead00;">green</span> underline) within the quoted section.</b><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: 0in; margin-right: 0in; margin-top: 9.0pt; margin: 9pt 0in 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 0.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">What is remarkable in this text is the so abundant use made of the term memorial<a href="#_ftnBou*" name="_ftnrefBou*" title="">*</a> (in Hebrew: <i>zikkaron</i>). It is impossible to imagine a better confirmation than this text for the thesis already so solidly established by Jeremias in his book
on the eucharistic words of Jesus.<sup><a href="#_ftnBou95" name="_ftnrefBou95" title="">95</a></sup> The “memorial” here is not merely a simple commemoration. It is a sacred sign, given by God to his people who preserve it as their pre-eminent spiritual treasure. This sign or pledge implies a continuity, a mysterious permanence of the great divine actions, the <i>mirabilia Dei</i> commemorated by the holy days. For it is for the Lord himself a permanent attestation of his fidelity to himself. It is therefore the basis for a trusting supplication that the unfailing power of the Word which produced the <i>mirabilia Dei</i> renew them and accompany them in the present. It is in this sense that the “memory” of the divine actions which the people have kept faithfully can urge Adonai to “remember” his people. For our subjective commemoration is merely the reflection of an objective commemoration, established by God, which first of all bears witness to himself of his own fidelity. Hence this prayer formula, which is so characteristic and which was to pass over from the Synagogue into the Church: “Remember us, O Lord.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 0.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">The meaningful expressions petitioning that “the remembrance of thy people, the whole house of Israel, arise and come, come to pass, be seen and accepted and heard, be
remembered and mentioned before thee for deliverance, for good, for grace, for lovingkindness and for mercy on such and such a day …” underline the objective character rightly attributed by Jeremias to the memorial understood in this sense. A pledge given by God to his faithful, precisely so that they will re-present it to him as the homage of their faith in his fidelity, and in thus becoming the basis of their supplication, the “memorial” therefore becomes, as Max Thurian emphasizes, a superior form of sacrifice,—the sacrifice that it fully integrated in the Word and the act of thanksgiving which it arouses as a response.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: 0.25in;"><span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-hansi-font-family: Calibri;">Nothing proves this better than the fact that this “memorial” formula was added similarly to the <i>Abodah</i> prayer, which originally consecrated the Temple sacrifices. Hence the sacrificial character attributed to the communal meal.<sup><a href="#_ftnBou96" name="_ftnrefBou96" title="">96</a></sup> In blessing God for its meal and in acknowledging in it through this <i>berakah</i>
the memorial of the <i>mirabilia Dei</i> of creation and redemption, the community acknowledges it as the efficacious sign of the perpetual actuality within itself of these <i>mirabilia</i>, and still more precisely of their eschatological accomplishment in its favor. The prayer for everything which leads to this accomplishment finds here the assurance of a pledge. In “acknowledging” the inexhaustible power of the Word that creates and saves, the faith of Israel, we may say, becomes one with its object. The people here is itself consecrated to the accomplishment of the divine plan, while it welcomes it in a mysterious and real anticipation.<sup><a href="#_ftnBou97" name="_ftnrefBou97" title="">97</a></sup> Here we have, the source as it were both of the Christian notion of the eucharistic sacrifice, and more generally, of the efficaciousness of the sacraments, as this was understood by the first Christian generations. As we shall see, the sacramental-sacrificial power of the eucharist will actually find the basic development of its expression in this third <i>berakah</i>, which has become the eucharistic anamnesis, together with its further extension in what will be called the epiclesis.<a href="#_ftnBouEuch" name="_ftnrefBouEuch" title=""><sup><span face=""Calibri","sans-serif"" style="line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></sup></a></span></p></blockquote><blockquote><p><a href="#_ftnrefBou*" name="_ftnBou*" title="">*</a> The passage quoted from David Hedegård’s translation of Seder R. Amran Gaon uses “remembrance” instead of “memorial.”</p></blockquote><blockquote>
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<p class="MsoNormal"><a href="#_ftnrefBou93" name="_ftnBou93" title=""><sup>93</sup></a> D. H., pp. 151 ff.
</p><p>The footnote reference <span style="text-align: justify; text-indent: 24px;">“</span>D. H.<span style="text-align: justify; text-indent: 24px;">”</span> is to David Hedegård, <i>Seder R. Amram Gaon, Part I, Hebrew Text with critical Apparatus, translation with Notes and Introduction</i> (Lund, 1951), available online here: </p><p></p><p class="MsoNormal">English: <a href="https://archive.org/details/DavidHedegardSederR.AmramGaonLindstedt1951/">https://archive.org/details/DavidHedegardSederR.AmramGaonLindstedt1951/mode/2up</a> </p><p class="MsoNormal">Hebrew: <a href="https://archive.org/details/sederravamramgaonparticriticaltextdavidhedegard1951/mode/2up">https://archive.org/details/sederravamramgaonparticriticaltextdavidhedegard1951/mode/2up</a></p></blockquote>
<blockquote><p class="MsoNormal"><a href="#_ftnrefBou94" name="_ftnBou94" title=""><sup>94</sup></a> Tractate <i>Berakoth</i>, III, 49 a. For the text, D. H., p. 152.</p><p class="MsoNormal"><a href="#_ftnref20" name="_ftn20" title=""><sup>+</sup></a> See images below (from the above links) of the English and Hebrew texts of David Hedegård, <i>Seder R. Amram Gaon</i>, pp. 151–152, section LXXIX/(79)</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhx8XnrZnEfQkga9J4JpXYptfcjdYRF7vlP56-9ML4HrSnL-zSR46-x90LtT19CyGM6wkbBZATYTonZIxNgrEwgewxAKVbECIIEY9Tv49dbA0iGQ7s2EjSqxbY6DmEXvWF6PIkPO9y4rqYzdWAqkj5TVW1TMCu3YWSEGB8CM3mbEdJUjCzm-X06rA/s999/DH%20151.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="999" data-original-width="695" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhx8XnrZnEfQkga9J4JpXYptfcjdYRF7vlP56-9ML4HrSnL-zSR46-x90LtT19CyGM6wkbBZATYTonZIxNgrEwgewxAKVbECIIEY9Tv49dbA0iGQ7s2EjSqxbY6DmEXvWF6PIkPO9y4rqYzdWAqkj5TVW1TMCu3YWSEGB8CM3mbEdJUjCzm-X06rA/w445-h640/DH%20151.png" width="445" /></a></div><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3rmtDPZt-81uNBNijco23U5hXbdwDF47NT7H9R0xGJzcDdSt29w1WUNaSQABPf5lgBWGMUo0ygFruGtVcpGP56oU4T9LJ9cIAALZHdg9pkE9lHJXxWhrvCY3jQVHFQo7WebzKp_o9CdnEZkGa26y6jCmAexJXn9cJXfFTMbqbczK_0qCFuJAfFQ/s995/DH%20152.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="995" data-original-width="695" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3rmtDPZt-81uNBNijco23U5hXbdwDF47NT7H9R0xGJzcDdSt29w1WUNaSQABPf5lgBWGMUo0ygFruGtVcpGP56oU4T9LJ9cIAALZHdg9pkE9lHJXxWhrvCY3jQVHFQo7WebzKp_o9CdnEZkGa26y6jCmAexJXn9cJXfFTMbqbczK_0qCFuJAfFQ/w448-h640/DH%20152.png" width="448" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgriKApzdEQdAvMwzOaO6VmsO1WWc8mTIU0xSnjBTMadc_NqThYwEDQliO1pBm7Jws1BuBS76ZeUWQCLUzvTO5CcvVhWtrfkp73V4K-vRyUDFyvoPGwRrMJ7MVjMMOSLlpulNfA9sK7hZgoh1sbOqc2MzEe8PV6zqzYirBBruHPgQsx_Nz0MlklLw/s999/DH%2079%20Hebrew.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="999" data-original-width="795" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgriKApzdEQdAvMwzOaO6VmsO1WWc8mTIU0xSnjBTMadc_NqThYwEDQliO1pBm7Jws1BuBS76ZeUWQCLUzvTO5CcvVhWtrfkp73V4K-vRyUDFyvoPGwRrMJ7MVjMMOSLlpulNfA9sK7hZgoh1sbOqc2MzEe8PV6zqzYirBBruHPgQsx_Nz0MlklLw/w510-h640/DH%2079%20Hebrew.png" width="510" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div></blockquote><blockquote><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal"><a href="#_ftnrefBou95" name="_ftnBou95" title=""><sup>95</sup></a> <i>Op. cit.</i>, pp. 237 ff. See also B. S. Childs, <i>Memory and Tradition in Israel</i> (Naperville, Ill., 1962).<o:p></o:p></p>
<p class="MsoNormal"><a href="#_ftnrefBou96" name="_ftnBou96" title=""><sup>96</sup></a> Cf. J. H. Hertz, <i>op. cit.</i>, p 148 and p. 972.<o:p></o:p></p>
<p class="MsoNormal"><a href="#_ftnrefBou97" name="_ftnBou97" title=""><sup>97</sup></a> Cf. Max Thurian, <i>The Eucharistic Memorial</i> (Richmond, 1960–61), pp. 18 ff.<o:p></o:p></p>
<p class="MsoNormal"><a href="#_ftnrefBouEuch" name="_ftnBouEuch" title=""><sup>[1]</sup></a> Louis Bouyer, <b><a href="https://www.amazon.com/Eucharist-Theology-Spirituality-Eucharistic-Prayer/dp/0268004986/">Eucharist: Theology and Spirituality of the Eucharistic Prayer</a></b>, trans. Charles Underhill Quinn (Notre Dame, IN: University of Notre Dame Press, 1968), 84–86.<br /></p></blockquote></div><div><div class="separator" style="clear: both; text-align: center;"><div style="text-align: left;">In conjunction with the above, Bouyer also writes:</div><div style="text-align: left;"><p class="MsoNormal"><span style="line-height: 115%;"></span></p><blockquote><p class="MsoNormal"><span style="line-height: 115%;">Every time Christians celebrate it [the Eucharist], as St. Paul says, they “announce” or “proclaim” this death, not first to the world, but to God, and the “recalling” of Christ’s death is for God the pledge of his fidelity in saving them.<sup><a href="#_ftnBou46" name="_ftnrefBou46" title="">46</a><a href="#_ftnBouEuch2" name="_ftnrefBouEuch2" title=""><sup><span face="Calibri, "sans-serif"" style="line-height: 115%;">[1]</span></sup></a></sup></span></p>
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<p class="MsoNormal"><a href="#_ftnrefBou46" name="_ftnBou46" title=""><sup>46</sup></a> 1 Corinthians 11:26.<o:p></o:p></p>
<p class="MsoNormal"><a href="#_ftnrefBouEuch2" name="_ftnBouEuch2" title=""><sup>[1]</sup></a> Louis Bouyer, <b><a href="https://www.amazon.com/Eucharist-Theology-Spirituality-Eucharistic-Prayer/dp/0268004986/">Eucharist: Theology and Spirituality of the Eucharistic Prayer</a></b>, trans. Charles Underhill Quinn (Notre Dame, IN: University of Notre Dame Press, 1968), 105.</p></blockquote><div id="ftn8"><p class="MsoNormal" style="text-align: left;">Conversely, every time Christians eat together they can, via a shared loaf and cup, proclaim their shared fidelity to Jesus and bless and thank the Father for God's fidelity to them. I.e., every meal can be a Eucharist. (The significance of partaking from a single loaf and drinking from a common cup is addressed at length by O’Loughlin on pp. 159–176 of his book.) As O’Loughlin writes in his book:</p></div><blockquote><div style="text-align: left; text-indent: 0.25in;">The inappropriateness of a special ‘sacral meal’ category also clashes with a belief in the incarnation: if the Lord has come among us and shared in the ordinariness of our humanity, then every table must be capable of being a <i>locus </i>of divine encounter, and to designate the Lord’s table or the Lord’s supper as being in a wholly distinct class (however it might be perceived phenomenally by someone attending a Christian liturgy) is tantamount to adopting a functional docetism.<br /></div></blockquote><blockquote><div style="text-align: left;">Thomas O’Loughlin, <b>The Eucharist: Origins and Contemporary Understandings</b> (London; New Delhi; New York; Sydney: Bloomsbury, 2015), 118.</div>
</blockquote><div style="text-align: left;">In time the church began treating the Eucharist as being sacramental, including regarding the bread and wine as being or becoming Christ’s real body and blood. In conjunction with or subsequent to that, a hierarchical priesthood arose or was instituted in order to offer the bread and wine as sacrifices, and to oversee or effect their supposed change into Christ's body and blood, and possibly also to “protect” the Eucharist. I regard these developments as misrepresenting and distorting what Jesus and the apostles wished to establish re: the nature and purpose of the church<span style="text-indent: 24px;">’</span>s fellowship meals.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">I cannot think of anywhere in the Old Testament that the people of God were told to eat and drink the real body and blood of deity, or to expect to do that one day as part of their covenant and faith. But there are many instances in the Old Testament where the people of God ate and drank, or were told to eat and drink (as well as rejoice), together before God. I believe that is what the church gathering or service is to include and be about.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">NOTE: All persons sipping/drinking from a shared cup might be a problem for some. Possible solutions:</div><blockquote style="text-align: left;"></blockquote><ul><li><u>Using a silver cup</u><span>: While silver has antimicrobial properties, there doesn’t appear to be any research supporting that using a silver cup has any significant germ-reduction effect.</span></li><li><u>Using wine instead of grape juice</u>: Wine does not have sufficient alcohol to reduce germs compared to grape juice. (The choice of whether to use wine or grape juice is a separate issue. There is evidence that some early Christian groups used water.)</li><li><u>Intinction</u>: Having people dip their piece of bread into the cup is likely worse, as hands often have more germs than mouths.</li><li><u>Wiping and rotating</u>: Having each person wipe the rim with a cloth after sipping and then rotating the rim so the next sip is taken from a different part of the cup (where it’s not warm from body heat, which is something that germs like) might reduce the already very slight chance of spreading infection. (E.g., you are far more likely to get something like COVID or even a cold from simply being in the room with an infected person than from sipping from the same cup they sip from.) This is how we did it at the home group I mention below in <b>Addendum March 26, 2023</b>.</li><li><span style="text-align: center;"><u>Voluntary abstaining</u>: You can ask that people who know they are sick or have a cold or a cold sore abstain from the cup when it’s passed to them.</span></li></ul><u></u><blockquote style="text-align: left;"></blockquote><blockquote style="text-align: left;"></blockquote><blockquote style="text-align: left;"></blockquote><div><ul style="text-align: left;"></ul>Get the book: <b><a href="https://www.amazon.com/Eucharist-Origins-Contemporary-Understandings/dp/0567384594">The Eucharist: Origins and Contemporary Understandings</a></b>, by Thomas O’Loughlin (Note: The author addresses some of the same things in his earlier book, <b><a href="https://www.amazon.com/Didache-Window-Earliest-Christians/dp/0801045398">The Didache: A Window on the Earliest Christians</a></b>.)</div><blockquote>
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<div style="text-align: center;"><b><br /></b><b>Addendum September 10, 2022: The Didache</b></div></blockquote>Many or maybe most churches (Protestant, at least) conduct communion by doing a recitation of Paul’s words in 1 Corinthians 11:<br /><blockquote><div style="text-align: left;">1 Corinthians 11:23–26 (NRSVue): 23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, 24 and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” 25 In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.</div></blockquote>with the members then eating their wafer or piece of bread and drinking their thimble or cup of juice or wine.</div><div style="text-align: left;"><br />Compare this to how The Didache (Greek διδαχή <i>didachē</i>, pronounced di-duh-<b>khay</b> or di-duh-<b>khee</b>)—which many scholars date to 80–110 CE, though some argue for as early as 50 CE—treats the celebration of the Lord’s supper. These Eucharistic prayers seem to support what I state above about the “do this for my memorial” aspect of communion being a reminder to the Father, rather than a personal or corporate reflecting on Jesus’s death.</div><div style="text-align: left;"><br />Also note that whereas in 1 Corinthians 11 Paul says that Jesus’s giving thanks for the bread was at the beginning of the supper and his taking and sharing the cup was after the supper, The Didache has the thanksgiving for both the bread and the cup at the beginning of the supper, with the thanksgiving for the cup coming before that for the bread.<br /><blockquote><div></div><div style="text-align: left;">Chapter 9:</div>1 As for thanksgiving, give thanks this way.<br />2 First, with regard to the cup:<br />“We thank you, our Father,<br />For the holy vine of David your servant,<br /> which you made known to us<br /> through Jesus your servant.<br />To you be glory forever.”<br />3 And with regard to the *Bread:<br />“We thank you, our Father,<br />For the life and knowledge<br /> which you made known to us<br /> through Jesus your servant.<br />To you be glory forever.<br />4 As this < … > lay scattered upon the mountains<br />and became one when it had been gathered,<br />So may your church be gathered into your<br /> kingdom from the ends of the earth.<br />For glory and power are yours,<br /> through Jesus Christ, forever.”<br />5 Let no one eat or drink of your thanksgiving [meal] save those who have been baptized in the name of the Lord, since the Lord has said concerning this,<br />“Do not give what is holy to the dogs.”<br /><br /><div style="text-align: left;"><div>Chapter 10: </div></div>1 When you have had your fill, give thanks this way:<br />2 “We thank you, holy Father,<br />For your holy name,<br /> which you made dwell in our hearts,<br />And for the knowledge and faith and immortality,<br /> which you made known to us<br /> through Jesus your servant.<br />To you be glory forever.<br />3 You, almighty Lord, created all things for the<br /> sake of your name,<br /> and you gave food and drink to human<br /> beings for enjoyment,<br /> so that they would thank you;<br />But you graced us with <b>spiritual food and</b><br /><b> drink</b> and eternal life<br /> through <Jesus> your servant.<br />4 *For all things, we thank you, Lord, because<br /> you are powerful.<br />To you be glory forever.<br />5 Be mindful, Lord, of your church,<br /> to preserve it from all evil<br /> and to perfect it in your love.<br />And < … > gather it from the four winds,<br /> into the kingdom which you have prepared<br /> for it.<br />For power and glory are yours forever.<br />6 May grace come, and may this world pass by.<br />Hosanna to the God of David!<br />If anyone is holy, let him come.<br />If anyone is not, let him repent.<br />Maranatha! Amen.”<br /><div style="text-align: left;">7 Allow the prophets, however, to give thanks as much as they like.<br /></div></blockquote><blockquote>Kurt Niederwimmer and Harold W. Attridge, <b>The Didache: A Commentary</b>, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 1998), 144,155. * = Textual emendation by the author</blockquote>The reference in The Didache 10:3 to “spiritual food and drink” echo the words of Paul in 1 Corinthians 10:</div><div style="text-align: left;"><blockquote><div>1 Corinthians 10:1–4 (NRSVue) 1 I do not want you to be ignorant, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same <b>spiritual food</b>, 4 and all drank the same <b>spiritual drink</b>. For they drank from the spiritual rock that followed them, and the rock was Christ.</div></blockquote>though Paul’s words in 1 Corinthians 10 for “food” and “drink” (βρῶμα <i>brōma</i> and πόμα <i>poma</i>, respectively) differ from those in the published editions of the Greek text of The Didache (τροφή <i>trophē</i> and ποτόν <i>poton</i>, respectively).</div><div style="text-align: left;"><br /></div><div style="text-align: left;">This may mean that they regarded the bread and [the drink in] the cup of these meals as being something different than ordinary food. On the other hand, The Didache seems to be contrasting the fellowship meal (introduced by giving thanks with the cup and the bread), and not the cup and the bread themselves, with the “spiritual food and drink and eternal life” we receive through Jesus.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Jesus had repeatedly said in John 6 that people were to come to him and believe in him, and in response to the disciples’ shock at being told to eat his flesh and drink his blood, Jesus explained:<br /><blockquote><p></p>John 6:63 (NRSVue) 63 “It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life.”</blockquote>So an argument could be made (as many Protestants do) that “eat[ing his] flesh” and “drink[ing his] blood” is about coming to Jesus and believing in him, and not about eating his real flesh and drinking his real blood in the more literal sense that the Roman Catholic and [Eastern] Orthodox Churches teach and confess. With this understanding the bread and wine of the Lord’s supper don't become or need to become anything other than the ordinary bread and wine that they are, as “spiritual food and drink and eternal life” are about and are obtained by coming to Jesus (and hence to the Father through him) and believing in him, and not by eating the bread and drinking the cup.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">While we’re on the subject of The Didache, Chapter 14 reads:</div><div style="text-align: left;"><div></div><blockquote><div>Chapter 14</div><div>1 Assembling on every Sunday of the Lord, break bread and give thanks, confessing your faults beforehand, so that your sacrifice may be pure.</div><div>2 Let no one engaged in a dispute with his comrade join you until they have been reconciled, lest your sacrifice be profaned.</div><div>3 This is [the meaning] of what was said by the Lord: “ ‘to offer me a pure sacrifice in every place and time, because I am a great king,’ says the Lord, ‘and my name is held in wonder among the nations.’ ”</div><div><br /></div><div>[ Translation supplement</div><div>] Translation supplement</div><div><br /></div><div>Kurt Niederwimmer and Harold W. Attridge, <b>The Didache: A Commentary</b>, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 1998), 194.</div></blockquote><div></div><div>I wrote earlier:</div><div><blockquote>In time the church began treating the Eucharist as being sacramental, including regarding the bread and wine as being or becoming Christ’s real body and blood. In conjunction with or subsequent to that, a hierarchical priesthood arose or was instituted in order to offer the bread and wine as sacrifices,... </blockquote></div><div>Though it is commonly held that “your sacrifice” in The Didache 14:1,2 refers to the offering of the bread and wine of the Eucharist, I suggest that the shared meal and offered prayers and worship of the believers is the sacrifice. As Paul exhorts in Romans 12:1: “I appeal to you therefore, brothers and sisters, on the basis of God’s mercy, to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable act of worship.” And Peter writes in 1 Peter 2:5: “[L]ike living stones let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (NRSVue).</div><div><br /></div><div>The commentators explain:</div><div><div></div><blockquote><div>What is meant by θυσία, the sacrifice to be presented at the meal?<a href="#_ftnNieDid18" name="_ftnrefNieDid18" title=""><sup>18</sup></a> It seems tempting to understand θυσία to refer to the sacred action of the eucharistic celebration,<a href="#_ftnNieDid19" name="_ftnrefNieDid19" title=""><sup>19</sup></a> or more precisely to associate it with the eucharistic elements (as, e.g., Justin does in Dial. 41.3 [Goodspeed, 138]).<a href="#_ftnNieDid20" name="_ftnrefNieDid20" title=""><sup>20</sup></a> In that case Did. 14.1–3<a href="#_ftnNieDid21" name="_ftnrefNieDid21" title=""><sup>21</sup></a> would represent the oldest explicit instance of the understanding of the Lord’s Supper as a sacrifice.<a href="#_ftnNieDid22" name="_ftnrefNieDid22" title=""><sup>22</sup></a> This interpretation, however, is uncertain. The context permits still another possibility: that θυσία refers in a special sense to εὐχαριστήσατε. The sacrifice that is spoken of so often here would then be the eucharistic prayer offered by the congregation.<a href="#_ftnNieDid23" name="_ftnrefNieDid23" title=""><sup>23</sup></a> It is stained if guilty persons speak it, but it is pure if their guilt is removed. But is this alternative a justifiable interpretation of the Didache text? No matter how unsatisfying it may appear to a later, more reflective consciousness, one cannot exclude the possibility that these alternatives are utterly foreign to the state of mind reflected in the text (and other, similar texts); that is, the tradition that comes to light here associates the sacred meal with the idea of sacrifice in the most general way, without making detailed specifications about what precisely is to be understood by “sacrifice” in this instance.<a href="#_ftnNieDid24" name="_ftnrefNieDid24" title=""><sup>24</sup></a> That seems to be the most appropriate understanding of the Didache text. In any case, it is true that participation in the θυσία demands moral purity as ritual purity—and the prior purification by exhomologesis is intended in that sense.</div><div><br /></div><div><a href="#_ftnrefNieDid18" name="_ftnNieDid18" title=""><sup>18</sup></a> “During the first three centuries the Eucharist was understood in a threefold way as sacrifice. The sacrifice presented to God is, first of all, the prayers, second, the bread and wine, … third, the sacred action at the altar itself as analogue to the sacrifice of the death of Christ” (Lietzmann, Mass, 68).</div><div><br /></div><div><a href="#_ftnrefNieDid19" name="_ftnNieDid19" title=""><sup>19</sup></a> E.g., Harnack, “Prolegomena” 139; Knopf, Lehre, 36: “θυσία: the Eucharist as sacrifice”; Lietzmann, Mass, 193; Drews, “Apostellehre” 279: θυσία refers to the Lord’s Supper, not merely the prayers, as sacrifice. The proof of this is said to be the Malachi quotation that follows; see Koester, Synoptische Überlieferung, 214–15.</div><div><br /></div><div><a href="#_ftnrefNieDid20" name="_ftnNieDid20" title=""><sup>20</sup></a> Περὶ δὲ τῶν ἐν παντὶ τόπῳ ὑφʼ ἡμῶν τῶν ἐθνῶν προσφερομένων αὐτῷ θυσιῶν, τοῦτʼ ἔστι τοῦ ἄρτου τῆς εὐχαριστίας καὶ τοῦ ποτηρίου ὁμοίως τῆς εὐχαριστίας, προλέγει [sc. the prophet Malachi, 1:10–11*] τότε (“concerning the sacrifices offered to him by us, the nations, in every place, that is, the bread of the Eucharist and, likewise, the cup of the Eucharist”). Justin, however, is also acquainted with the other idea according to which the eucharistic prayers are a sacrifice to God: Dial. 117.1 (Goodspeed, 234).</div><div><br /></div><div><a href="#_ftnrefNieDid21" name="_ftnNieDid21" title=""><sup>21</sup></a> The term θυσία is used three times (the third in the quotation from Malachi).</div><div><br /></div><div><a href="#_ftnrefNieDid22" name="_ftnNieDid22" title=""><sup>22</sup></a> 1 Clem. 44.4 may be considered older, but the meaning of the phrase δῶρα τῆς ἐπισκοπῆς there is uncertain. Otherwise one must obviously distinguish between the explicit examples and the idea itself; the latter can be older than the former. Thus, e.g., it seems to me that 1 Cor 10:16–22* implicitly presupposes the idea of the Eucharist as sacrifice.</div><div><br /></div><div><a href="#_ftnrefNieDid23" name="_ftnNieDid23" title=""><sup>23</sup></a> Thus, e.g., Harris (Teaching, 106), with reference to the quotation in Ps.-Cyprian De aleat. 4 (CSEL 3.3.96): ne inquinetur et inpediatur oratio vestra (“lest your prayer be troubled and impeded”); Johannes Behm, “θύω,” TDNT 3 (1967) 189–90 (cautiously). Wengst thinks that θυσία probably means first of all the prayers spoken by the congregation and second, in a broader sense, “the congregation itself as those who celebrate” (Didache, 55).</div><div><br /></div><div><a href="#_ftnrefNieDid24" name="_ftnNieDid24" title=""><sup>24</sup></a> It seems to me that the statements of Audet (Didachè, 462–63) tend in the same direction, as do especially those of Vööbus, Liturgical Traditions 107: “According to all the canons of typology, this [the reference of the word θυσία to the Eucharist] is the answer which must be given. However, for the sake of circumspection, the question should be raised whether the same notion also covered prayer, thanksgiving, hymns, in one word, all the acts of worship. There are reasons for thinking that the line between these acts and the εὐχαριστία as ‘sacrifice’ par excellence was not yet sharply drawn.” Vööbus adds (pp. 107–8) that θυσία here does not yet have the usual meaning of propitiation for sins. Cf. also Frank, “Maleachi 1, 10ff.” 72: “It is impossible on the basis of the text to attempt to define the precise referent of ‘sacrifice,’ whether the congregation’s prayer of thanksgiving or the breaking of bread. All that is permitted us is the conclusion that the whole action of the congregation on Sunday is understood as a sacrifice before God.” According to Moll (Opfer, 110) θυσία refers to “the whole action”; 115: “the sacrificial gifts in particular,” or rather “the … eucharistic prayer of thanksgiving spoken over the bread, which remains symbolically attached to the sacrificial gifts.”</div><p></p>Justin Justin Martyr<br />Dial. Dialogue with Trypho<br />Did. Didache<br /><br />Kurt Niederwimmer and Harold W. Attridge, <b>The Didache: A Commentary</b>, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 1998), 196–197.</blockquote></div></div><div style="text-align: left;">
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<div style="text-align: center;"><b><br /></b><b>Addendum March 26, 2023: Denton Meeting Notes</b></div><u><div style="text-align: left;"><u><br /></u></div>June 22, 2000</u>:<div style="text-align: left;"><br />I had an interesting experience tonight, which I will have to continue to think about.</div><div style="text-align: left;"><br />At the end of the prayer meeting at 813 W. Sycamore Street in Denton, Texas, where some of the young men from a local assembly live, and where they have a weekly Thursday night prayer/worship meeting, Timothy Sheaff asked me to administer the Lord’s supper/table/communion. This was totally unexpected, by me at least. In other words, I hadn’t “prepared” anything, and also I hadn’t really been participating in the meeting in any exceptional way—I hadn’t shared anything, I hadn’t been waiting to say something, etc.</div><div style="text-align: left;"><br />As I began speaking and breaking the bread (originally thinking just to recite Paul’s words in 1 Corinthians 11 by rote), I sensed a tangible “presence” of the Lord in our breaking of the bread and eating it that I had never before experienced during communion, a reality of His presence that I had never even associated with communion other than in a “theological” sense (and I have taken communion for nearly 23 years now, and was responsible for administering it in our former church on a monthly basis for perhaps 5 or more years). As best as I can describe it, it was like our communing was a fulfillment of Jesus’s words that He would not again drink of the fruit of the vine until He drank it new with His disciples (including us) in the Kingdom of God. I sensed—or maybe I can be so bold as to say that I <i>knew</i>—that Jesus was present in our gathering. He was there in our eating of the bread and in our drinking of the cup. He was there with us, maybe even eating and drinking with us. Maybe even eating and drinking <i>as</i> us. Or both.</div><div style="text-align: left;"><br />It so impressed me that instead of just passing the cup around shortly after I had broken and passed the loaf around, I continued speaking and praying aloud about the bread, His body, giving everyone time to eat the bread slowly and to experience <i>Him</i> as I was experiencing Him, and to finish it before the cup came.</div><div style="text-align: left;"><br />This was <i>not</i> for me something to be analyzed theologically, like:<br /><blockquote style="text-align: left;"><div style="text-align: left;"><p></p>1) Are the elements just symbols, or 2) is Jesus a) spiritually or even b) physically present in the bread and wine/juice, or 3) is it something else along the spectrum of which these two views are the extremes?<p></p></div></blockquote>Rather, it was a suprarational thing, maybe even mystical (without the bad associations that word sometimes has)—or at least it was to me. I don’t know if anyone else there sensed what I sensed. It transcended reality and the words the Scriptures use to relate what Jesus said. It didn’t contradict them (though one could perhaps read the Scriptures literally and find fault with what I am saying here), but in a sense it overshadowed them and gave them life—like there was a web or cocoon of light that enveloped the inscripturated words, thus containing them and likewise illuminating them. (This was the “image” that was sort of impressed on me as I talked later with Timothy about it, though I didn’t mention this to him.)</div><div style="text-align: left;"><br />And it likewise touched on Jesus’s words that “where two or three are gathered together in My name, there I am in the midst of them.” He really is there with us in those times, not just “by faith.” And He was there tonight.</div><div style="text-align: left;"><br />And He wasn’t there apart from our “communion”; He was there because of it, in our gathering together and in our eating and in our drinking of His body and His blood. Eating and drinking with us in His Father’s Kingdom.</div><div style="text-align: left;"><br />Our “communion” time is perhaps only a foretaste of the Kingdom which is to come—and yet tonight it <i>was</i> the Kingdom, here and now. And it <i>is</i> the Kingdom, here and now. Communion with Him.</div><div style="text-align: left;"><br />I talked with Timothy a bit about it afterwards.</div><div style="text-align: left;"><br />I shared this by e-mail with some who were there and with some who weren’t.<br /><blockquote>
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<div style="text-align: center;"><b><br /></b><b>Addendum April 9, 2023: Orr and Walther</b></div></blockquote><i style="color: #050505; white-space-collapse: preserve;">I discovered today that William F. Orr and James Arthur Walther in their Anchor Yale commentary on I Corinthians said much of what I have been saying about the Lord’s supper/communion. Thomas O</i><span style="color: black;">’</span><i style="color: #050505; white-space-collapse: preserve;">Loughlin’s views seem to align with many of theirs, though he doesn’t mention either of the authors in his books that I refer to in this blog post, even though their commentary is from 1976.</i></div><div style="text-align: left;"><span style="color: #050505;"><span style="white-space-collapse: preserve;"><i><br /></i></span></span><i style="text-indent: 24px;">As Orr and Walther state in the lengthy extract below:</i><br /><blockquote style="text-align: left;"><div style="text-align: left;"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: 0in; margin-right: 0in; margin-top: .25in; margin: 0.25in 0in 0in; mso-layout-grid-align: none; text-align: left; text-autospace: none;"><i><span style="background-color: white; text-indent: 24px;"></span></i></p><i>If (as it would appear) the mistake of the Corinthians was a gentile misinterpretation of essentially Jewish language and the controversies of the later church have been founded on a faulty translation of the first-generation Christian ideas rooted in Jewish social and religious experience, then Paul’s explanation of the Lord’s Supper furnishes no justification for the complicated eucharistic theologies that were developed.</i><p></p></div></blockquote><i style="text-indent: 24px;">I have long thought that the belief that the bread and the wine of the Eucharist change or have to change into Christ’s body and blood—a foundational and non-negotiable doctrine of the Catholic and Orthodox Churches and their institutional priesthoods—might have been based on a gentile misunderstanding of Jewish practices and culture. In fact, questioning and then rejecting belief in the change or the need for the change was a major reason I left the Eastern Orthodox Church after three years. It was nice to find my hunch validated by these scholars.</i></div><div style="text-align: left;"><div style="text-indent: 24px;"><div style="text-indent: 0px;"><div style="text-align: center;"><div><div><div><br /></div><div style="text-align: center;">COMMENT</div><div style="text-align: center;"><br /></div><div style="text-align: left; text-indent: 0.25in;">No subject has been more controversial in the church than the meaning of the Lord’s Supper. Not only were there deep differences in understanding between Roman Catholic and Reformation doctrines on this subject, but dispute about the precise meaning produced lasting divisions among Luther, Calvin, and Zwingli. Arguments about the metaphysical nature of Christ’s body and universal presence have been virulent down to the present day.</div><div style="text-align: left; text-indent: 0.25in;">Modern efforts toward formulating an ecumenical theology have made slow progress on the question of “transsubstantiation, transsignification, or virtualism.”<a href="#_ftnOrr*" name="_ftnrefOrr*" style="text-indent: 0.25in;" title="">*</a> The source of the disputes is in the idea that Jesus meant to provide a material means for physical or metaphysical consumption of his body—that he could miraculously supply in the sacrament a homeopathic quantum which would convey the full power of a union with his being. So the sacramental elements came to be subject to a special veneration because of their numinous power. The idea has been persistent, even when Christians do not agree on the definition of the relationship between the elements and Christ, since they are united in the conviction that the connection is real and special (note, for example, the treatment by Robertson and Plummer, 248–249).</div><div style="text-align: left; text-indent: 0.25in;">Unity in the church is likely to remain out of reach as long as there is no consensus in this matter. The taboo view of the elements demands sacred officials to handle them, and the salvation of the recipient is in jeopardy if they are improperly received. This, then, involves discipline. So what should be the very sign and seal of the unity of the church becomes a perpetual cause of its disruption.</div><div style="text-align: left; text-indent: 0.25in;">Thus the problem in the Corinthian church regarding the Lord’s Supper is a critical one for the church in all ages. If (as it would appear) the mistake of the Corinthians was a gentile misinterpretation of essentially Jewish language and the controversies of the later church have been founded on a faulty translation of the first-generation Christian ideas rooted in Jewish social and religious experience, then Paul’s explanation of the Lord’s Supper furnishes no justification for the complicated eucharistic theologies that were developed.</div><div style="text-align: left;"><br /></div><div style="text-align: center;"><i>Divisions existing at the Supper</i></div><div style="text-align: left;"><br /></div><div style="text-align: left; text-indent: 0.25in;">Traditional interpretations of 1 Corinthians 11 have been wrong in many particulars because they have not been read with the Jewish practice of the common meal in view. Paul’s <i>instruction</i> begins with his chagrin, not that the Corinthians are profaning a holy rite, but that they are fragmenting a holy society. In the first four chapters of the epistle he demonstrated how seriously he regards schisms. With apparent resignation he accepts the inevitability of <i>factions</i> as a means of testing, but in no way does he approve the division that results from their practice in the celebration of the Lord’s Supper.</div><div style="text-align: left; text-indent: 0.25in;">What is happening, he says, is that their assembling together is <i>not to eat the Lord’s Supper</i> but to eat their own. The accepted practice was to bring separate meals to the common place, but they were starting to eat before others arrived so that there was no common supper and no sharing. Since some of the members were very poor, they did not have enough to eat and were hungry after supper while the prosperous were sated, some beyond propriety. It is not the vicious quality of gluttony and drunkenness that occupies Paul’s attention at this point but the selfish indifference of each person or family to the needs and situation of the deprived and poor. There is no indication that he is concerned because they have not introduced the meal by a suitable liturgy. They have rushed into the meal upon private impulse and have drunk their own supplies of wine to the point of intoxication; and while Paul introduces the regulatory role of tradition in the next section, his introductory remonstrance has to do with the church’s indifference to the communal significance of what they are doing. Those with vigorous appetites and the means to satisfy them without the discipline of restraint imposed by the community setting should anticipate their incontinence by eating and drinking somewhat before they come to church.</div><div style="text-align: left; text-indent: 0.25in;">To dine alone at church means to decline to join with the church in this great expression of common, Christian, social life; and it therefore manifests contempt for the whole assembly. Some members would be unable to come to the meeting place early because as slaves they could not leave their masters’ houses, and the free members who refuse to wait for them really shame them because their late arrival keeps them from full participation in the common life of the church. Paul recoils from this drastic abuse: they <i>despise the church</i> by making impossible a communal meal of the whole church. This is the situation which prompts him to cite the traditional origin of the supper practice.</div><div style="text-align: left;"><br /></div><div style="text-align: center;"><i>The received tradition of the institution of the Supper</i></div><div style="text-align: left;"><br /></div><div style="text-align: left; text-indent: 0.25in;">The tradition, which Paul <i>received from the Lord</i>, is recalled to show that the present abuses result from failing to continue the Master’s practice. The essential agreement with the Synoptic records is evidence that the apostle’s claim to dominical continuity is well founded, but it does not prejudice the interpretation of the tradition. Jesus <i>gave thanks</i>, then <i>broke</i> bread, <i>and said, “This is my body for you.”</i> All the church should be together to participate in the thanksgiving and to receive the bread which is broken for the whole company. Since every Jewish meal began by breaking bread, the whole meal is designated by the breaking of the bread. The thanksgiving is meant for the whole meal which followed. Thus the bread as such has no greater importance than it has as the first part of the meal to be distributed. It may be suggested initially, therefore, that identification of Christ with the food at the supper should probably not be confined to the bread if any such identification is to be made. This brings into question at the outset whether the passage can be interpreted to mean that the eating of the bread at the supper is actually a receiving of the body of Christ.</div><div style="text-align: left; text-indent: 0.25in;">Jesus’ words, <i>This is my body for you</i>, have been exhaustively analyzed from earliest times. The greatest stress has been laid on the verb <i>is</i> with a great amount of attention also upon <i>body</i>. It has been disputed whether <i>is</i> should be interpreted “is like,” “represents,” “symbolizes,” “stands for,” “conveys,” or “means the same as”; and many theologians have insisted that it means “is identical with,” “is the same thing as,” or “has the same substance as.” It is remarkable that little attention has been given to the referent of <i>this</i> (Conzelmann, for example, does not discuss it). It has been almost unanimously agreed that <i>this</i> refers to <i>bread</i>; so the sentence is understood to read, “This bread is my body.” It is not surprising, therefore, that <i>discriminate the body</i> in vs. 29 came to refer to recognizing that the bread is not mere bread but is in some sense the presence and actual body of Christ; and this supports the liturgical and ecclesiastical regulations that developed about this understanding.</div><div style="text-align: left; text-indent: 0.25in;">The neuter demonstrative <i>th</i>is occurs also in the second part of the quotation: <i>you are doing this for my remembrance</i>. Because of the structure of the clauses <i>this</i> can hardly be construed by a single word or phrase of identity. It is curious, however, that it should occur twice where it is not precisely clear what the referent is in either case; so the sense of both clauses must carefully fit together. The word for <i>do</i> (<i>poiein</i>) is very common in both the Greek Old and New Testaments. In the Old Testament it translates two words (<i>’āśāh</i> and <i>’ābad</i>) that are often used with various words for feast or meal (Gen 26:30; Exod 12:47, 48, 13:5, 23:16, 34:22; Deut 16:13; 2 Kings 23:21; Job 1:4; Dan 5:1; etc.); and in the New Testament it is used in similar contexts (Mark 6:21; Luke 14:12, 16; John 12:2; etc.). In the few instances in which the verb is used with “bread” in the Old Testament it has to do with baking or preparing. The sense here, then, may be connected with a meal or feast. The eating of meals as memorial observances was common among the Jews: Passover and Purim are examples enough. So <i>this</i> may be referred to the observance of the supper, and the action of the distribution of bread was the beginning of this meal as it was of common Jewish meals. The meal is participated in by all the assembled company as an appropriate recollection of Jesus Christ.</div><div style="text-align: left; text-indent: 0.25in;">The reference of <i>this</i> to the eating of the meal together is grammatically possible, but the neuter gender cannot be used conversely to “prove” the reference. A common explanation for the neuter is that although <i>this</i> refers to <i>bread</i>, which is masculine, it has been assimilated to <i>body</i>, which is neuter. (The possibility that <i>bread</i> may be referred to by a neuter demonstrative because it is an object seems tenuous.) There is no clear case, however, elsewhere in Paul’s writings in which he uses <i>touto</i> to refer to a masculine noun outside the immediate clause; he regularly uses <i>touto</i> to refer to a clause, phrase, implied idea, or, of course, a neuter noun. (Two instructive uses are in Rom 13:11, where <i>touto</i> does refer to a masculine noun but is in close apposition, and Phil 1:22, where <i>touto</i> refers to an infinitive phrase and is not assimilated to the masculine noun in the predicate. On the other hand, the uses of <i>hautē</i> in 1 Cor 9:3 and 2 Cor 1:12 suggest assimilation; but the usages of <i>touto</i> are too independent to validate a comparison.) This usual general reference of <i>touto</i> suggests that in both instances in 11:24 it has to do with the circumstance just described, that is, the dedication of the meal, which in turn draws the disciples together into a table fellowship. This somehow is <i>for you</i> the body of Christ, and it is effective for his <i>remembrance</i>. Since the festival celebration includes action and idea, the notion is excluded that any particle of food is the body of Christ. (If Paul had wanted to convey that idea, his regular usage would have been to write, “This bread is my body”; cf. <i>this bread</i> in vs. 26, where reference to the <i>body</i> is pointedly missing.)</div><div style="text-align: left; text-indent: 0.25in;">It is not possible to come to any helpful conclusion about the nature of the meal from the use of the word <i>deipnos</i> for “supper.” The word usually referred to a late afternoon meal (whence the appropriateness of the English “supper”). In the Bible it is never used to mean merely an act of eating: it refers to a meal, and its appropriateness for a festal meal is ambiguous. The more common way of speaking of a meal in the New Testament is by the expression “eat bread” (or “break bread”), metonymy for a whole meal (Matt 15:2; Mark 3:20; Luke 14:1; Acts 2:46; 2 Cor 3:8; 2 Thess 3:12; etc.).</div><div style="text-align: left; text-indent: 0.25in;">Paul, then, is not concentrating on the thought of bread as distinct from the rest of the meal; but <i>bread</i> is discriminated from the <i>cup</i> that is to be drunk. In the Jewish meal the cup had a special significance because it was received with a thanksgiving separate from that offered with the bread that instituted the meal. The latter was thanksgiving for the whole meal; the thanksgiving over the cup, coming at the end of the meal, tied the whole together.</div><div style="text-align: left; text-indent: 0.25in;">The corporate significance of the meal has already been introduced at 10:16 (cf. <i>supra</i>, pp. 250–253). The term “body” was applicable to the Passover societies that were formed for the festival; the group joining in the meal became a new kind of entity with such a close binding connection that all of the persons are members of each other (an idea which Paul develops in 12:12–26). This idea grips his mind, for he elsewhere calls the church the body of Christ (Rom 12:5; 1 Cor 12:13, 27; Eph 1:22–23, 4:4, 12, 16; Col 1:18, 2:17, 3:15). He thought of the body of Christ as present, active, and purified for his manifestation to the world after he was no longer present in the flesh. The body in which he is now present is the body of believers. Paul regularly refers to the physical, historical existence of Jesus Christ on earth by the term “flesh” (<i>sarx</i>; cf. Rom 1:3, 9:5; 2 Cor 5:16; Col 1:22; etc. The only possible exception is Rom 7:4, and the intent there is possibly a double meaning.) <i>Body</i>, then, in this passage may be understood to refer to the church, here recognized in its chief act of common worship, the Lord’s Supper.</div><div style="text-align: left; text-indent: 0.25in;">Paul’s regular contrast to “flesh” is “blood” (1 Cor 15:50; Gal 1:16; etc.). It is significant, then, that here the contrast is between <i>body</i> and <i>cup</i>. (In this respect Paul makes a customary Greek distinction: “blood” corresponds to “flesh,” which is living tissue, whereas “body” means the entire organism.) <i>The cup</i> indicates the means by which believers accept <i>the new covenant</i> that is inaugurated by the death of Christ. <i>Blood</i> in this context represents Christ’s death (cf. Rom 3:25; Col 1:20; etc.; this is in keeping with the Old Testament idea in Lev 17:11, 14). So <i>the cup</i> refers to the sacrificial destiny of Christ, which brought about a new covenant (cf. cup-words attributed to Jesus: Matt 20:22; Mark 14:36; John 18:11), and one who drinks the cup receives the destiny made possible by the new covenant. Thus the passage indicates that the Supper of the Lord constitutes a body of believers who receive the meal as his followers and who receive the cup as indication of conscious participation in the benefits of the new covenant.</div><div style="text-align: left; text-indent: 0.25in;">It is not difficult to see how Paul’s summary statement in vs. 26 contributed to the cultic-sacramental understanding of the bread and wine: <i>as often as</i> easily becomes a rite. The conditional sentences of vss. 24 and 26 are parallel, however; and if the word in 25 refers to the context of the meal, so should 26. The action for Christ’s <i>remembrance</i> is extended to <i>announcing the death of the Lord until he comes</i>, thus specifying the meaning of <i>the cup</i> and placing the <i>remembrance</i> in the ongoing worship and life of the church. The Passover setting is not to the fore at this point, but Paul is rather emphasizing how each common meal is to become a recollection and proclamation of the gospel.</div><div style="text-align: left;"><br /></div><div style="text-align: center;"><i>Judgment from unworthy participation in the Supper</i></div><div style="text-align: left;"><br /></div><div style="text-align: left; text-indent: 0.25in;">The traditional words of institution are recited as supporting evidence for Paul’s reaction against the behavior of the Corinthians at their common suppers. Verse 27, then, resumes the main discussion (<i>So</i>); and the eating and drinking <i>in an unworthy manner</i> refer to the mistreatment of persons present and not to misinterpretation in liturgical procedures. The indictment concerns injuring the body of Christ by breaking up the unity of the partnership (cf. 10:16–17); and the specific instance is the insult against the poor (11:21–22), which is in fact directed against the church. The erring persons do not accept <i>the new covenant</i> (vs. 25), which was brought about by the death (<i>blood</i>) of Christ; and thus the guilt is against the church and the Christ who died.</div><div style="text-align: left; text-indent: 0.25in;">Accordingly, self-examination is enjoined in order to avert judgment that may be incurred by <i>eating and drinking</i> with an undiscriminating attitude. <i>If the body</i> means the people of the church celebrating the supper together, judgment comes because they do not discriminate the divine nature of this fellowship and are guilty of splitting it apart and mistreating its humbler members.</div><div style="text-align: left; text-indent: 0.25in;">There is a parallel connection between vss. 29 and 31. There is no reason to differentiate the judgment in the two verses; so the objects of discrimination are evidently the same—<i>the body</i> and <i>ourselves</i>. Thus, the <i>body</i> of the Lord equals ourselves, in this context distinguished by the common participation in eating his supper. Failure to <i>discriminate</i> his <i>body</i> is the same as failure to <i>discriminate ourselves</i>, and this means failure to recognize that people together in the church constitute the very presence of Christ and are to be treated appropriately.</div><div style="text-align: left; text-indent: 0.25in;">The identity of the church with the body of Christ leads Paul to attribute physical problems of the Christians to the violation of this body. This violation hampers and restricts the redemptive and healing nature of the fellowship wherein the poor are fed, the lonely are befriended, the sick are visited, the grieving are comforted, and sinners are forgiven. Such a redemptive fellowship can produce both spiritual and physical health while the breaking of the fellowship may cause the converse. So serious is this situation in Corinth that Paul posits a connection between it and the death rate there—a relationship that is difficult to interpret except in very general terms.</div><div style="text-align: left; text-indent: 0.25in;">The judgment is of the nature of <i>discipline</i>, not of final condemnation. Condemnation has been removed by the death of Christ, but selfish and sinful perversion of the supper produces damaging results that may serve as corrective influence toward repentance. (Perhaps 5:5 is an extreme example.)</div><div style="text-align: left;"><br /></div><div style="text-align: center;"><i>Summary instruction</i></div><div style="text-align: left;"><br /></div><div style="text-align: left; text-indent: 0.25in;">The particular nature of the whole discussion and the emphasis upon the divisive propensity of the Corinthians is reiterated by the concluding sentences. To <i>wait for one another</i> is an evidence of discriminating <i>the body</i>, of recognizing that in the common partaking of the supper all the people are assembled as members of Christ’s body. Christians are not to allow their selfish appetites to endanger respect for the holy people who are participating in the new humanity. Other <i>matters</i> could await a personal visit from Paul; this matter is so urgent that it should be <i>put in order</i> at once.</div><div style="text-align: left; text-indent: 0.25in;">As postscript it may be noted that failure to follow Paul’s principal concern in this passage and a false emphasis derived from misinterpretation of its details has produced in the history of the Christian church precisely the fault against which the apostle wrote to the Corinthians.<a href="#_ftnOrrICor" name="_ftnrefOrrICor" title=""><sup>[1]</sup></a></div><div style="text-align: left;"><br /></div></div></div></div></div></div></div></div></div></div><div style="text-align: left;"><a href="#_ftnrefOrrICor" name="_ftnOrrICor" title=""><sup>[1]</sup></a> William F. Orr and James Arthur Walther, <b><a href="https://www.amazon.com/Corinthians-Anchor-Bible-William-Orr/dp/0385028539/">I Corinthians: A New Translation, Introduction, with a Study of the Life of Paul, Notes, and Commentary</a></b>, vol. 32, Anchor Yale Bible (New Haven; London: Yale University Press, 1976), 268–275.<br /><div style="text-align: left;"><div style="text-align: left;">
<p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal"><a href="#_ftnrefOrr*" name="_ftnOrr*" title="">*</a> Cf. <i>The Common Catechism: A Book of Christian Faith</i> (New York, 1975), in which “The Sacraments” are treated in Part Five, “Questions in Dispute between the Churches.”<br /></p><p></p></div></div><blockquote>
<hr />
<div style="text-align: center;"><b><br /></b><b><a href="#_ftnrefMarch15Paul" name="_ftnMarch15Paul" title="">Addendum March 15, 2024: Paul's Church Meetings</a></b></div></blockquote><p><i>Michael B. Thompson provides a comprehensive description of Paul’s vision for church meetings and worship:</i></p><p>Paul’s vision begins and ends with God, whose mercies in Christ by the Spirit are the ground, motivation, and enablement of praise. That praise is characterized by thanksgiving, and glorying in what God has accomplished (in addition to Rom 1 and 12: Col 3:17; 1 Thess 5:18; 1 Cor 11:26). It includes considerable singing of psalms and hymns (1 Cor 14:26; 14:15; cf. Col 3:16; Eph 5:19); we may have a song fragment in Phil 2:6–11 (although this continues to be disputed); cf. Eph 5:14; 1 Tim 3:16; etc. Prayer is an obvious feature (1 Cor 14:15), including blessings and thanksgivings in the Spirit (with interpretation, 1 Cor 14:16f), supplications and intercessions (e.g. Phil 4:6; 1 Thess 5:17). In particular we find prayer for Christ’s return (1 Cor 16:22; cf. Rev 22:20), and in a later letter, prayer for those in authority (1 Tim 2:1ff, 8).</p><p>Paul assumes a coming together (1 Cor 11:18, 20) for worship that remembers (particularly in the Lord’s Supper, 1 Cor 11:24f), that proclaims (1 Cor 11:26), and that is worthy (1 Cor 11:27–33). The Lord’s Supper is celebrated as part of a meal, which is to be entered into with discernment and consideration for the needs of each other (1 Cor 11:17–34). It is a sharing with and in Christ (1 Cor 10:16, 21f). The frequency with which Paul’s churches met and observed the eucharist is uncertain; at any rate, corporate worship was regularly on Sundays (1 Cor 16:2).</p><p>Worship is fundamentally corporate and united. We have already seen this implied in the singular ‘sacrifice’ (θυσία) of Rom 12:1, and 1 Cor 11:18 makes this explicit. It is inclusive of Jews and Gentiles glorifying God with one voice (Rom 15:6, 7–13—arguably the climax of Romans; cf. 1 Cor 12:13), if exclusive with regard to those who cause dissensions in opposition to the teachings received by the community (Rom 16:17; 1 Cor 5:3–5). It is characterized by uniformity of aim (Phil 2:2; Rom 15:5) but is wide enough to allow for diversity of expression and practice (Rom 14:5f).</p><p>Spiritual gifts are to be used for the common good (1 Cor 12:7). The gifts to be foremost in worship are the greater gifts (1 Cor 12:31), i.e. those which are intelligible and build up the community (Fee 1994:196f; 1 Cor 14:26). Love should govern their use (1 Cor 13; 14:1) and is the goal of instruction (Phil 1:9; cf. 1 Tim 1:5). Potentially each person has a contribution to make (1 Cor 14:26), although unintelligible speech should be accompanied by interpretation (1 Cor 14:27f), and prophecies should be weighed (1 Cor 14:29; 1 Thess 5:21). Like synagogue meetings, it probably includes readings from the Old Testament (Rom 15:4; 1 Cor 10:6; cf. 2 Tim 3:16); the reading of Paul’s letters has already been noted.</p><p>Paul envisions a worship that is ‘free’, enabled and empowered by an unquenched Spirit (1 Thess 5:19), yet orderly (1 Cor 14:40). This call to order implies local leadership (cf. Rom 12:8; 1 Thess 5:12; Phil 1:1), although some students of Paul see the existence of leaders in worship as a later development. Both sexes played leading roles (women prayed and prophesied, 1 Cor 11; cf. Horbury in this volume), but there were differences and limits as seen to be appropriate (1 Cor 14:34f). Here, as no doubt in many other respects, Paul’s vision was constrained by social realities. We may consider him to have been inconsistent in carrying through his declaration of equality (Gal 3:28; see Chester’s discussion in this volume), but any failure to eliminate all ‘barriers’ between men and women was probably rooted in a concern for mission; Paul urged what was ‘seemly’ in order not to erect barriers to others coming to faith. The same issue of consistency appears in his own policy of being all things to all people, that he might by all means save some (1 Cor 9:22).</p><p>For Paul, worship is not simply cerebral but worked out in appropriate postures (kneeling: Rom 14:11; Phil 2:10; cf. Eph 3:14; prostration: 1 Cor 14:25; standing: 1 Tim 2:8), attire (1 Cor 11:4–16) and ritual acts (the holy kiss: Rom 16:16; 1 Thess 5:26; 2 Cor 13:12) which signify and depict theological truths (baptism as a death: Rom 6:3f, and resurrection: Col the washing/rebirth in Tit 3:5; eucharist proclaiming the Lord’s death: 1 Cor 11:26). It could take particular liturgical forms such as the Amen (1 Cor 14:16) uttered in Christ’s name (2 Cor 1:20), the Maranatha formula (1 Cor 16:22), the cry ‘Abba’ (Rom 8:15; Gal 4:6), confession formulae (Rom 10:10; Phil 2:11), benedictions (Gal 6:18; Phil 4:23; 1 Cor 16:23), doxologies (Rom 1:25; 9:5; 2 Cor 11:31; Rom 11:36; Gal 1:5; cf. 2 Tim 4:18; Eph 1:3), and the triadic blessing (2 Cor 13:14).</p><p>Where then would Paul ‘go to church’ today? Who best reflects his ‘vision’ for worship? An unspoken assumption in such questions of course is that his vision remained static and never changed. Nevertheless, we can offer a few observations with some degree of certainty. Besides the usual ingredients of prayer, praise and instruction that we might expect, the sort of gathered worship Paul hoped would characterize his congregations featured freedom yet form, unity yet diversity, authority yet mutuality. Gathered worship was not escape from the world where a life of worship is lived, nor an individualistic exercise in piety, nor essentially a one-way flow from a person ‘up front’ to the rest of the flock. Precisely in his insistence on the use of gifts and mutual ministry (1 Cor 14:26) he summoned his hearers to take risks that many find difficult to accept today. The risk includes the possibility of a genuine encounter with God that challenges, renews and transforms—and potentially embarrasses. The extent to which a church replaces that risk with control reflects its departure from at least a part of Paul’s vision.</p><p>Michael B. Thompson, “Romans 12:1–2 and Paul’s Vision for Worship,” in <b>A Vision for the Church: Studies in Early Christian Ecclesiology in Honour of J. P. M. Sweet</b>, ed. Markus Bockmuehl and Michael B. Thompson (Edinburgh, Scotland: T&T Clark, 1997), 129–131.</p>
<p><i>James D. G. Dunn writes the following:</i></p><p>34.3 <i>Paul</i>. Of the two early patterns of worship [temple and house-meeting] Paul was apparently more influenced by the free house churches of the Hellenists, though to what extent is not clear. Certainly house churches were an important locus of community life in Paul’s mission (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philemon 2), as well of course as the larger (weekly?) gatherings of the whole community (1 Cor. 11; 14; cf. 16:2). But his concept of worship is more than a rationalizing of inherited forms and stems primarily from his concept of the local church as the body of Christ. We recall that the body of Christ is for Paul the charismatic community, that is, the community functioning charismatically. The body of Christ comes to expression, lives and moves, through the mutual interplay of gifts and ministries, the diversity of manifestations being integrated into a unity of purpose and character by the controlling Spirit of Christ (see above §29). But this means that <i>the body of Christ comes to visible expression pre-eminently in and through worship</i>: it is most clearly in worship that the diversity of functions (= charismata) demonstrate their mutual interdependence and unifying force (hence the discussion of charismata in 1 Cor. 12–14 centres on the assembly at worship).</p><p>How did this work in practice? The clearest answer is given in 1 Cor. 14:26–33a: ‘When you meet for worship, each of you contributes a hymn, a word of teaching, a revelation, an utterance in tongues, an interpretation …’. Here, beyond dispute, <i>Paul conceives of worship as a very spontaneous affair, without regular structure or form, and wholly dependent on the inspiration of the Spirit</i>. The only regulations he gives are: that there should not be an unbroken sequence of glossolalic utterances—an utterance in the vernacular, an interpretation, must follow each utterance in tongues, otherwise tongues should be wholly excluded; that each prophetic utterance should be evaluated by the prophets and/or the whole community (cf. 1 Cor. 2:12–15; 1 Thess. 5:19–22); and that no more than two or three glossolalic and two or three prophetic utterances should be allowed in any meeting. The period of worship then would consist in a sequence of contributions in which those with regular ministries would participate (prophets and teachers), but where any member might experience the urging of the Spirit to manifest a particular charisma (including a prophecy or teaching). The regular ministries were not expected to dominate the meeting or necessarily to provide leadership. Leadership would be provided by the Spirit, possibly through a regular ministry of leadership, but possibly also through an occasional gift of guidance or word of wisdom (1 Cor. 6:5; 12:28). As we noted above (pp. 122f.), in I Corinthians anyway Paul does not seem to envisage any established leadership as such.<a href="#_ftnDunn7" name="_ftnrefDunn7" title=""><sup>7</sup></a></p><p>Whether <i>women</i> participated in this charismatic worship is not clear. 1 Cor. 14:33b–36, if original, appears to exclude any contribution from women, but a less rigorous interpretation is possible (for example, it forbids only their interrupting the process of evaluating prophetic utterances (14:29–33a) by asking unnecessary questions), and should probably be accepted in view of 1 Cor. 11:5 which clearly envisages women prophesying. Compare Acts 2:17f.; 21:9; Col. 4:15 and Rom. 16:1–12 (see above p. 134).</p><p>Finally we might note that there is no hint in 1 Cor. 11 or 14 as to how the meeting for worship was related to the common meal. The discussion of each does not seem to embrace the other or to leave much room for the other, and we best assume that Paul envisages <i>two separate gatherings</i> for the different purposes (cf. particularly Pliny, <i>Epp</i>., X.96.7).</p><p><a href="#_ftnrefDunn7" name="_ftnDunn7" title=""><sup>7</sup></a> However, one of my doctoral students, John Chow, argues that the leaders could not provide the answer because they were the problem!</p><p><i>and:</i></p>
<p>40.3 <i>The Lord’s Supper in Paul</i>. Paul speaks of the Lord’s Supper only in 1 Cor. 10:14–22; 11:17–34, but these few paragraphs are enough to show us where the communion celebrated in the Pauline churches was continuous with earlier tradition and where it had developed. The <i>continuity</i> with earlier tradition is most evident at three points. (1) Paul cites old tradition as the basis for his understanding of the Supper (1 Cor. 11:23–25)—a tradition which stems ultimately from the last supper of Jesus and his disciples. This is tradition which must have been handed on to Paul from earlier believers, even though its authority for Paul lay in the fact that he received it ‘from the Lord’ (see above p. 72). (2) The continuing eschatological emphasis of the Supper—1 Cor. 11:26: ‘… until he comes’. Though we should also note that the emphasis is not so strong: indeed v. 26 (‘For …’) looks very much like an explanatory note added by Paul himself rather than part of the tradition he received. (3) The Supper is still seen as a fellowship meal: in 1 Cor. 10:18–22 he draws a double comparison between the sacrificial meal in Israel’s cult (Lev. 7:6, 15), the Lord’s Supper and the feast in a pagan temple—and the point of comparison is that each is an expression of fellowship (koinōnoi, ‘partners’—10:18, 20);<a href="#_ftnDunn20" name="_ftnrefDunn20" title=""><sup>20</sup></a> and in 1 Cor. 11:17–34 the Lord’s Supper is clearly thought of as taking place within the context of a meal.</p><p>At the same time certain <i>developments</i> are also evident.</p><p>(a) The relation between the fellowship meal and the words of interpretation over the bread and the wine is now somewhat clearer, since the partaking of the bread and the wine seems to be in process of becoming something in itself and to come at the end of the meal. This is somewhat speculative on the basis of a few clues, but the probability is that the rich Corinthian Christians were going ahead with their meal, while the poor (slaves, etc.) were usually able to arrive only in time for the Lord’s Supper itself (11:21, 33). Hence the rebukes of 11:27, 29: ‘not discerning the body’ probably means an eating and drinking which does not express fellowship with the poor and weak; ‘guilty of the body and the blood of the Lord’ is probably a re-expression of 8:11f. and means sinning against the weaker brother.<a href="#_ftnDunn21" name="_ftnrefDunn21" title=""><sup>21</sup></a></p><p>(b) Although the eschatological note is present, the backward look to Jesus’ death is much stronger in 11:26. Here a shift in emphasis again becomes evident—from the fellowship meal as a whole as a symbol of the messianic feast, to the Lord’s Supper as such as a proclamation of Jesus’ death.</p><p>(c) Has Paul also allowed himself to be influenced by syncretistic thought so that the Lord’s Supper has become something of a magical rite? The case has been argued on the basis that <i>pneumatikos</i> in 10:4 should be understood to mean ‘conveying <i>Pneuma</i> (Spirit)’, that 10:16f. reveals a much closer equation between bread and body of Christ and between wine and blood of Christ than that of symbolism alone, and that 11:29f. is evidence of Paul’s own superstition at this point.<a href="#_ftnDunn22" name="_ftnrefDunn22" title=""><sup>22</sup></a> Paul’s language is certainly open to such an interpretation. But it is clear from 10:1–13 that Paul is warning <i>against</i> precisely such a sacramentalism on the part of the <i>Corinthians</i>—such a view of the Lord’s Supper is a corruption of the Lord’s Supper. And since 10:1–4 is an allegory (‘the rock’ in the tradition is to be interpreted allegorically as ‘Christ’, etc.) <i>pneumatikos</i> is better understood in the sense ‘allegorical’ (see above p. 98). The passage 10:16f. could be taken as implying the Hellenistic idea of union with the cult deity (Christ) through eating his body. But v. 20 shows that Paul is thinking rather in terms of fellowship or partnership—a fellowship expressed through participating in the same meal, at the same table. <i>The emphasis is not so much on what was eaten and drunk as on the sharing (koinōnia) of the same bread and cup (v. 16); believers were one because they shared the same loaf (v. 17) not because of some efficacy in the bread itself</i> (see above p. 179 and n. 20). And in 11:29f., since the Corinthians made too much of the Lord’s Supper rather than too little (10:1–13), Paul is probably thinking of the illness and death as a result of sinning against the <i>community</i> (the body of Christ—cf. 5:5) rather than as an effect of the elements themselves.<a href="#_ftnDunn23" name="_ftnrefDunn23" title=""><sup>23</sup></a></p><p><a href="#_ftnrefDunn20" name="_ftnDunn20" title=""><sup>20</sup></a> Not that each is a sacrificial meal; see e.g. W. G. Kümmel, <i>An die Korinther, HNT</i>, 1949, pp. 181f.; C. K. Barrett, <i>The First Epistle to the Corinthians</i>, A. & C. Black 1968, pp. 235ff. See also below n. 23.</p><p><a href="#_ftnrefDunn21" name="_ftnDunn21" title=""><sup>21</sup></a> Schweizer, <i>Lord’s Supper</i>, pp. 5f.</p><p><a href="#_ftnrefDunn22" name="_ftnDunn22" title=""><sup>22</sup></a> See e.g. E. Käsemann, ‘The Pauline Doctrine of the Lord’s Supper’ (1947–48), <i>ENTT</i>, pp. 108–35; J. Héring, <i>The First Epistle of Saint Paul to the Corinthians</i>, 1948, ET Epworth 1962, p. 120.</p><p><a href="#_ftnrefDunn23" name="_ftnDunn23" title=""><sup>23</sup></a> See e.g. A. J. B. Higgins, <i>The Lord’s Supper in the New Testament</i>, SCM Press 1952, pp. 72f.; Kümmel, Theology, pp. 221f.</p><p>James D. G. Dunn, <b>Unity and Diversity in the New Testament: An Inquiry into the Character of Earliest Christianity, Third Edition</b>. (London: SCM Press, 2006), 140–141; 178–180.</p></div>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-7819123076078651282024-02-10T19:15:00.018-06:002024-02-11T13:33:02.428-06:00Resources For Christians On Same-Sex Attraction<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBB73q7xVddyNSGJUY89HfK699ejasq_gOtUEqczQo7IQblF3QX0goOW71bGZTEww_L3MS2TIn9Somj3PE2bQvBD4S-qDn4Os1ij3hrluzO7DKXr5T-rNkeKXMRUcf6V9hwsAMkwBH-OpIXL23Uib7tFWcf_kt_qriSTzcMx9TSf4fBLlY3IGq5Q/s1627/WWJD.webp" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1627" data-original-width="1200" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBB73q7xVddyNSGJUY89HfK699ejasq_gOtUEqczQo7IQblF3QX0goOW71bGZTEww_L3MS2TIn9Somj3PE2bQvBD4S-qDn4Os1ij3hrluzO7DKXr5T-rNkeKXMRUcf6V9hwsAMkwBH-OpIXL23Uib7tFWcf_kt_qriSTzcMx9TSf4fBLlY3IGq5Q/w295-h400/WWJD.webp" width="295" /></a></div><span style="background-color: white; color: #1d2228; font-family: arial; font-size: 13px;"><p><b>IF</b> you have lesbian or gay friends and/or have done much reading on the subject, you likely understand same-sex attraction in most cases to be a natural biological variation and neither inherently sinful nor indicative of rebellion against or rejection of God. Many, many lesbian and gay persons and couples know and love Jesus.</p></span><p></p><p><span style="background-color: white; color: #1d2228; font-family: arial; font-size: 13px;"><b>(NOTE: I either own or used to own or have read many of the anti-gay books that churches, including some of our former churches, recommend or refer to on the subject. You won't find links to those here.)</b></span></p><p><span style="background-color: white; color: #1d2228; font-family: arial; font-size: 13px;"><b>BUT IF NOT:</b></span></p><p><span style="font-family: arial;"><span face=""Helvetica Neue", Helvetica, Arial, sans-serif" style="background-color: white; color: #1d2228; font-size: 13px;">Did you know that "The Mother of Contemporary Christian Music," Marsha Stevens-Pino, is a lesbian and continues (with her spouse/wife) to write worship songs (</span><a href="https://balmministries.net/home" style="font-size: 13px;">https://balmministries.net/home</a><span face=""Helvetica Neue", Helvetica, Arial, sans-serif" style="background-color: white; color: #1d2228; font-size: 13px;">)? </span><span face=""Helvetica Neue", Helvetica, Arial, sans-serif" style="background-color: white; color: #1d2228; font-size: 13px;">And that the late Lonnie Frisbee, whose ministry caused or jump-started the growth of Calvary Chapel and The Vineyard during the Jesus Movement, was gay or bisexual?</span></span></p><p><span style="background-color: white; color: #1d2228; font-family: arial; font-size: 13px;">Some of the sordid depictions of the lesbian/gay "lifestyle" may in large part be a reflection and result of how society has viewed and treated lesbian/gay people. As the late Dick Gregory said: If you visited a concentration camp, you were not smelling Judaism; you were smelling Nazism. And if you visited an inner-city ghetto, you were not smelling Black people; you were smelling racism. Fifty years ago psychiatrists rightly stopped classifying same-sex attraction in the DSM as being a mental illness.</span></p><p><span style="font-family: arial;"><span face=""Helvetica Neue", Helvetica, Arial, sans-serif" style="background-color: white; color: #1d2228; font-size: 13px;">Justin Lee (author of </span><a href="https://www.amazon.com/Torn-Rescuing-Gospel-Gays-vs-Christians-Debate/dp/1546006907/" style="font-size: 13px;">Torn: Rescuing the Gospel from the Gays-vs.-Christians Debate</a><span face=""Helvetica Neue", Helvetica, Arial, sans-serif" style="background-color: white; color: #1d2228; font-size: 13px;"> - second edition May 2024), who formed The Gay Christian Network, said that his father believed that lesbian/gay people should only be celibate or marry persons of the opposite sex—i.e., what's known as the "Side B" position. And then Justin‘s mother died. And Justin‘s father realized what loneliness and the desire for companionship meant. And then he changed his mind about same-sex marriage.</span></span></p><p><span style="font-family: arial;"><span face=""Helvetica Neue", Helvetica, Arial, sans-serif" style="background-color: white; color: #1d2228; font-size: 13px;">Meanwhile, much of the church continues to say to lesbian/gay Christians, as this book by Patrick M. Chapman explains, "<a href="https://www.amazon.com/Thou-Shalt-Not-Love-Evangelicals/dp/0971468621">Thou Shalt Not Love</a>."</span></span></p><p><span style="background-color: white; color: #1d2228; font-family: arial; font-size: 13px;">With apologies to Bob Dylan:</span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">You say you’re lookin' for someone</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Who'll pick you up each time you fall</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">To gather flowers constantly</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">An' to come each time you call</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">A lover for your life an' so much more</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">But we say "No, babe</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">No, no, no, you can't have that, babe</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">We don't care what you're lookin' for, babe"</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">(Even though we have that for ourselves)</span></div></blockquote><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; outline: none;"><div style="color: #1d2228; font-size: 13px; outline: none;"><b><u><span style="font-family: arial;">More information:</span></u></b></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Kathy V. Baldock's <a href="https://www.amazon.com/dp/1619200287">Walking The Bridgeless Canyon: Repairing the Breach Between the Church and the LGBT Community</a> is a great book on America's and the church's history re: lesbian/gay/transgender people, and it now has a study guide. Any Christian who reads this book, no matter where they stand, will be better informed afterwards. She tells the stories and tackles the hard questions as well as the relevant biblical passages.</span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Kathy discovered how the word "homosexual" first appeared in an English Bible translation (the 1946 Revised Standard Version (RSV) New Testament and the 1952 RSV Bible), as well as the person (<a href="https://canyonwalkerconnections.com/forging-a-sacred-weapon-how-the-church-became-anti-gay-hub/reverend-david/">Rev. David Sheldon Fearon</a>) whose letter to the RSV Translation Committee resulted in it being changed in the 1971 second edition of the RSV Bible. A new documentary <a href="https://www.1946themovie.com/">1946: The Mistranslation That Shifted Culture</a> tells the story.</span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Follow Kathy's webpage: <a href="http://canyonwalkerconnections.com/">http://canyonwalkerconnections.com/</a></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Or Kathy's Facebook pages:</span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><a href="https://www.facebook.com/WalkingTheBridgelessCanyon/"><span style="font-family: arial;">https://www.facebook.com/WalkingTheBridgelessCanyon/</span></a></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><a href="https://www.facebook.com/CanyonwalkerConnections/"><span style="font-family: arial;">https://www.facebook.com/CanyonwalkerConnections/</span></a></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">See Kathy’s detailed reviews of Christian anti-lesbian/gay books. Click on the image of the book cover to read the review: <a href="https://canyonwalkerconnections.com/library/kathys-book-reviews/">https://canyonwalkerconnections.com/library/kathys-book-reviews/</a></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Kathy gave the following talks in 2018 in Austin, TX, about the history of our understanding of same-sex attraction:</span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><a href="https://youtu.be/MBwajcvZtqw"><span style="font-family: arial;">Unclobbering the Tangled Mess—Part 1</span></a></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><a href="https://youtu.be/3JTBpomMH5c"><span style="font-family: arial;">Unclobbering the Tangled Mess—Part 2</span></a></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><hr align="left" width="50%" /><span style="font-family: arial;"><br /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Robert A. J. Gagnon's book The Bible and Homosexual Practice: Texts and Hermeneutics is frequently cited in arguments against homosexuality. Classicist Jean-Fabrice Nardelli assessed Gagnon's book, Gagnon responded, and Nardelli wrote a rejoinder to Gagnon’s response, critiquing Gagnon's scholarship in detail.</span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">• Nardelli: <a href="https://www.yumpu.com/en/document/read/46670883/nardelli-robert-gagnons-the-bible-and-box-turtle-bulletin">Robert Gagnon <i>The Bible And Homosexual Practice</i>. Ten Years After: A Non-Theological Assessment</a></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="outline: none;"><span style="color: #1d2228; font-family: arial; font-size: 13px;">• Nardelli: <a href="https://www.yumpu.com/en/document/read/39519484/nardelli-robert-gagnons-the-bible-and-box-turtle-bulletin">Robert Gagnon <i>The Bible And Homosexual Practice</i>. Ten Years After: A Non-Theological Assessment. Second, Revised Edition</a></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">• Gagnon: </span><a href="http://www.robgagnon.net/articles/homosexNardelliResponse.pdf"><span style="font-family: arial;">"The Dogs Bark But the Caravan Moves On": </span><span style="font-family: arial;">My Response to Jean-Fabrice Nardelli’s “Critique” of The Bible and </span><span style="font-family: arial;">Homosexual Practice</span></a></div><div style="color: #1d2228; font-size: 13px; outline: none;"><br /></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">• Nardelli: <a href="https://www.yumpu.com/en/document/read/40522915/nardelli-rejoinder-to-gagnons-athe-dogs-bark-box-turtle-bulletin">Rejoinder To Gagnon's '"The Dogs Bark But The Caravan Moves On" Part One'</a></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><br /></div><div style="color: #1d2228; font-size: 13px; outline: none;"><hr align="left" width="50%" /><span style="font-family: arial;"><br /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Input an email address and read for free a former Vineyard pastor’s spiritual and pastoral and theological journey on this issue at this link: <a href="https://archive.org/details/lettertomycongre0000wils">A Letter to my Congregation (Second Edition)</a>, by Ken Wilson.</span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Watch <a href="https://youtu.be/WqYvkVqVLFo">Pastor Danny Cortez's story</a>. He was a Baptist pastor when his son came out as gay.</span></div></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">The Reformation Project's Video Series <a href="https://reformationproject.org/courses/the-biblical-case-for-lgbtq-inclusion/#details">The Biblical Case for LGBTQ Inclusion</a></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">5 free videos by Jeffrey Tripp on the Bible and Homosexuality:</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><div style="outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span><div style="outline: none;"><span style="font-family: arial;">• <a href="https://youtu.be/Dp0EOHBViPw">Sodom and Gomorrah</a></span></div><div style="outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="outline: none;"><span style="font-family: arial;">• <a href="https://youtu.be/2-5t31HVl1I">Leviticus 18 & 20</a></span></div><div style="outline: none;"><span style="font-family: arial;"><br /></span></div><div style="outline: none;"><span style="font-family: arial;">• <a href="https://youtu.be/ooLYDAGsoTc">Malakoi and Arsenokoitai</a></span></div><div style="outline: none;"><span style="font-family: arial;"><br /></span></div><div style="outline: none;"><span style="font-family: arial;">• <a href="https://youtu.be/jLHBnT90b8c">Romans 1:26–27</a></span></div><div style="outline: none;"><span style="font-family: arial;"><br /></span></div><div style="outline: none;"><span style="font-family: arial;">• <a href="https://youtu.be/60Pv60xL7-g">Positive Gay images in the Bible?</a></span></div><div style="outline: none;"><span style="font-family: arial;"><br /></span></div><div style="outline: none;"><span style="font-family: arial;"><br /></span></div></div></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><u><b><span style="font-family: arial;">Some Relevant Scholarly Articles:</span></b></u></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Holger Szesnat: <a href="https://academia.edu/resource/work/1982744">Disagreeable Matters in the (Homo-)Sexuality Debate: Wrestling with the Scriptures in the Church</a> </span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Caleb M. Day: <a href="https://www.academia.edu/23618124/_A_time_to_throw_away_Rethinking_the_gender_requirement_for_legitimate_Christian_sex">A Time to Throw Away? Rethinking the gender requirement for legitimate Christian sex</a> </span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Robert K. Gnuse: <a href="https://www.scribd.com/document/494792174/0146107915577097">Seven Gay Texts: Biblical Passages Used To Condemn Homosexuality</a></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><b><u><span style="font-family: arial;"><br /></span></u></b></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><b><u><span style="font-family: arial;">Some Books:</span></u></b></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Martti Nissinen: <a href="https://www.amazon.com/Homoeroticism-Biblical-World-Historical-Perspective/dp/080062985X">Homoeroticism in the Biblical World: A Historical Perspective</a></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Sarah Ruden: <a href="https://www.amazon.com/Paul-Among-People-Reinterpreted-Reimagined/dp/B01K3NLYLC/">Paul Among the People: The Apostle Reinterpreted and Reimagined in His Own Time</a></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Dale B. Martin: <a href="https://www.amazon.com/Sex-Single-Savior-Sexuality-Interpretation/dp/0664230466">Sex and the Single Savior: Gender and Sexuality in Biblical Interpretation</a></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Note: I have been told that these two sources are better analyses of <i>arsenokoitai</i> and <i>malakoi</i> than Dale B. Martin’s chapter about them:</span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br style="outline: none;" /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">David Wright: <a href="https://www.jstor.org/stable/1583059">Homosexuals or Prostitutes? The Meaning of ἀρσενοκοῑται (1 Cor. 6:9, 1 Tim. 1:10)</a></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;"><br /></span></div><div style="background-color: white; color: #1d2228; font-size: 13px; outline: none;"><span style="font-family: arial;">Bruce Winter: <a href="https://www.booktopia.com.au/after-paul-left-corinth-bruce-w-winter/book/9780802848987.html">After Paul Left Corinth: The Influence of Secular Ethics and Social Change</a> (See Appendix: Roman Homosexual Activity and the Elite p. 110) </span></div>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-47127711641866788432023-09-19T12:11:00.050-05:002024-03-15T19:07:59.822-05:00The Lord's Supper—A Fellowship Feast<b>NOTE: </b><b>Also read these blog posts:</b><div>• <b><a href="https://theoblogoumena.blogspot.com/2024/03/the-lords-supper-in-church-meeting_28.html">The Lord's Supper In The Church Meeting</a><br /></b>• <b><a href="http://theoblogoumena.blogspot.com/2012/06/thoughts-on-communion.html">Thoughts On Communion</a></b></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4EoNvqFfnYM84KsrfVvPbREbaCu5CvQCDXhpk1Lv1umHy_IdnbEqBMOgUIv4QgvdNhTFyv54na3gpkFwbd2c8yMkxFZR30dNDE5g1xt7P60c1skgK-iqGqQ6WTb3eYCBEOWthXeaTTqLqvVsS_tTGxq4Qxm9xsiXkNeWcYX6ug4D21f8wA69krg/s600/fall-potluck-ideas-themes-article-600x400.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="400" data-original-width="600" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4EoNvqFfnYM84KsrfVvPbREbaCu5CvQCDXhpk1Lv1umHy_IdnbEqBMOgUIv4QgvdNhTFyv54na3gpkFwbd2c8yMkxFZR30dNDE5g1xt7P60c1skgK-iqGqQ6WTb3eYCBEOWthXeaTTqLqvVsS_tTGxq4Qxm9xsiXkNeWcYX6ug4D21f8wA69krg/w400-h266/fall-potluck-ideas-themes-article-600x400.jpg" width="400" /></a></div><h4 style="text-align: center;"><b>The Lord's Supper—A Fellowship Feast</b></h4><div style="text-align: center;">by Stephen Atkerson</div><div><div style="text-align: center;">June 8, 2018</div><p class="MsoNormal">From:
<a href="https://www.linkedin.com/pulse/lords-suppera-fellowship-feast-steve-atkerson/">https://www.linkedin.com/pulse/lords-suppera-fellowship-feast-steve-atkerson/</a> (with some minor corrections and changes)</p>
<p class="MsoNormal"><span style="color: #0b5394;">How could early church practice enrich your Lord’s Supper
observances? <b><i>Consider making a weekly Agapē meal an integral part of it.</i></b> The
first-century church celebrated the Lord’s Supper weekly in conjunction with
the Love Feast. This holy meal was a wonderful time of both unification and
fellowship. It was also a vivid reminder of Jesus’s promise to come back and eat
it again with us.</span></p>
<h4 style="text-align: left;">Profit</h4><p class="MsoNormal"></p>
<p class="MsoNormal">The elements of communion look back to Jesus’s death on the
cross to pay for sin. The <i>Agapē</i> adds a forward look. When celebrated as a feast
in a joyful wedding atmosphere, the Lord’s Supper typifies the wedding supper
of the Lamb. It is a regular reminder of Jesus’s promise to return and eat it
with us. A major benefit of celebrating the Lord’s Supper as a holy banquet is the
fellowship and encouragement experienced by each member of Christ’s body. This
relaxed, unhurried fellowship meal with God’s family is a significant means of
edifying the Church, building community, cementing ties of love, and
supernaturally creating unity.</p>
<h4 style="text-align: left;">Proof</h4>
<p class="MsoNormal">The setting of the first Lord’s Supper was the Passover
Feast. Jesus and His disciples reclined around a table abundant with food (Ex
12:1–11, Deut 16:1–8). During the course of the meal (“<i>while</i> they were eating,” Mt 26:26),
Jesus took a loaf and compared it to his body. Then, “<i>after</i> the supper” (Lk
22:20), He took the cup and compared it to his blood, soon to be poured out for
sin. Timing is everything. The bread and wine of the Lord’s Supper were
introduced in the context of an actual meal. As with Passover, the Twelve would
have understood the bread and wine of the Lord’s Supper to also be part of an
actual meal. The Greek for “supper,” <i>deipnon</i>, means dinner or banquet, the main
meal toward evening.<a href="#ftnt1">[1]</a> It arguably never refers to anything less than a full
meal. That the authors of the New Testament chose <i>deipnon</i> to refer to the
Lord’s “Supper” suggests they understood it to be a full meal.</p>
<p class="MsoNormal">At the Last Supper, Jesus said, “I confer on you a kingdom... so
that you may eat and drink at my table in my kingdom” (Lk 22:29–30). Why
eschatological eating? First-century Jews thought of heaven as a time of
feasting at Messiah’s table. For instance, a Jewish leader once said to Jesus,
“Blessed is everyone who will eat bread in the kingdom of God!” (Lk 14:15). Jesus
Himself spoke of those who will “take their places at the feast with Abraham, Isaac
and Jacob in the kingdom of heaven” (Mt 8:11).<a href="#ftnt2">[2]</a></p>
<p class="MsoNormal">Isaiah described the coming kingdom feast in this way: “the
LORD of hosts will make for all peoples a feast of rich food, a feast of
well-aged wine, of rich food full of marrow, of aged wine well refined.... He
will swallow up death forever; and the Lord GOD will wipe away tears from all
faces, and the reproach of his people he will take away from all the earth, for
the LORD has spoken” (Isa 25:6–8). The book of Revelation describes a future
time of feasting at the wedding banquet of the Lamb (Re 19:9).</p>
<p class="MsoNormal">The early church observed the Lord’s Supper as a true meal
along with the bread and cup. It is important to appreciate why the Lord’s
Supper was originally an actual meal. It is a picture and foretaste of what we
will be doing when Jesus returns to eat it again with us. What better way to
typify the marriage banquet of the Lamb than with a meal manifesting all of the
excitement, fellowship, and love that the heavenly banquet will have?</p>
<p class="MsoNormal">The most extensive treatment of the Lord’s Supper is found
in 1 Corinthians 10–11. The church in Corinth clearly celebrated it as an
actual meal. However, class and cultural divisions resulted in their communion
meetings doing more harm than good (1 Co 11:17–18). The upper class, not wanting to
dine with those of a lower social class, evidently came to the gathering early
to avoid the poor. By the time the working class believers arrived, delayed
perhaps by employment constraints, all the food had been eaten. The poor went
home hungry (1 Co 11:21–22). The wealthy failed to esteem their impoverished
brethren as equal members of the body of Christ (1 Co 11:23–32).</p>
<p class="MsoNormal">The Corinthian abuse was so serious that what was supposed
to be the <i>Lord’s</i> Supper had instead become their <i>own</i> supper: “When you come
together, it is not the Lord’s supper that you eat. For in eating, each one
goes ahead with his own meal” (1 Co 11:20–21). If merely eating one’s own supper
were the entire objective, then private dining at home would be sufficient.
Thus Paul asked the rich, “Do you not have houses to eat and drink in?”
(1 Co 11:22). However, from the nature of the abuse, it is evident that the
Corinthian church regularly partook of the Lord’s Supper as a full meal.</p>
<p class="MsoNormal">It has been suggested that abuses in Corinth led Paul to put
an end to the meal. For instance, the original commentary in the <b>1599 Geneva
Bible</b> states, “The Apostle thinketh it good to take away the love feasts, for
their abuse, although they had been a long time, and with commendation used in Churches,
and were appointed and instituted by the Apostles.”<a href="#ftnt3">[3]</a> To this we
wonder, would Paul single-handedly overturn something established by Jesus
Himself, taught by the other apostles and practiced in all the churches? Though
in humble disagreement with those who penned the commentary, their
acknowledgment that the Lord’s Supper and the love feast were celebrated
together and instituted by the apostles is appreciated.</p>
<p class="MsoNormal">It has been said that the best antidote to abuse is not
disuse, but proper use. Paul’s solution to Corinthian abuse was not to do away
with the meal. Instead, Paul wrote, “when you come together to eat, wait for
each other” (1 Co 11:33). Only those so famished they could not wait for the others
are instructed to “eat at home” (1Co 11:34). Commentator C. K. Barrett
cautioned, “Paul’s point is that, if the rich wish to eat and drink on their
own, enjoying better food than their poorer brothers, they should do this at
home; if they cannot wait for others (1 Co 11:33), if they must indulge to
excess, they can at least keep the church’s common meal free from practices
that can only bring discredit upon it.... Paul simply means that those who
are so hungry that they cannot wait for their brothers should satisfy their
hunger before they leave home, in order that decency and order may prevail in
the assembly.”<a href="#ftnt4">[4]</a></p>
<p class="MsoNormal">In summary, it is clear from Scripture that, in the early
church, the bread and wine of the Lord’s Supper were partaken of in the context
of a holy feast. Communion was not only with the Lord through the elements but
also with each other through the meal. This early church practice builds
community and unity, edifies the church, and typifies the coming eschatological
feast. Celebrating the Lord’s Supper as an actual meal is like the rehearsal
dinner for a great wedding feast the next day.</p>
<h4 style="text-align: left;">Professors</h4>
<p class="MsoNormal">The opinion of scholars is clearly weighted toward the
conclusion that the Lord’s Supper was originally eaten as a full meal. For
example, in his massive work <b>New Testament Theology</b>, Donald Guthrie stated that
the apostle Paul “sets the Lord’s supper in the context of the fellowship
meal.”<a href="#ftnt5">[5]</a> Gordon Fee, editor of the notable evangelical commentary series,
the <b>New International Commentary on the New Testament</b>, pointed out “the nearly
universal phenomenon of cultic meals as a part of worship in antiquity” and
“the fact that in the early church the Lord’s Supper was most likely eaten as,
or in conjunction with, such a meal.” Fee further noted that, “from the
beginning the <i>Last</i> Supper was for Christians not an annual Christian Passover,
but a regularly repeated meal in ‘honor of the Lord,’ hence the <i>Lord’s</i>
Supper.”<a href="#ftnt6">[6]</a></p>
<p class="MsoNormal">G. W. Grogan, writing for <b>The New Bible Dictionary</b>,
observed, “the administration of the Eucharist shows it set in the context of a
fellowship supper.... The separation of the meal or Agape from the Eucharist
lies outside the times of the NT.”<a href="#ftnt7">[7]</a> In his commentary on
1 Corinthians, C. K. Barrett made the observation that “the Lord’s Supper was still
at Corinth an ordinary meal to which acts of symbolical significance were attached,
rather than a purely symbolical meal.”<a href="#ftnt8">[8]</a></p>
<p class="MsoNormal">According to Dr. John Gooch, editor at the United Methodist
Publishing House, “In the first century, the Lord’s Supper included not only
the bread and the cup but an entire meal.”<a href="#ftnt9">[9]</a> Yale professor
Jaroslav Pelikan concluded, “often, if not always, it [the Lord’s Supper] was celebrated
in the setting of a common meal.”<a href="#ftnt10">[10]</a></p>
<h4 style="text-align: left;">Perspective: A Future Focus</h4>
<p class="MsoNormal">According to Fritz Reinecker, “The Passover celebrated two
events, the deliverance from Egypt and the anticipated coming Messianic
deliverance.”<a href="#ftnt11">[11]</a> It had both backward and forward-looking
aspects. When Jesus turned the Passover Feast into the Lord’s Supper, He also gave it
both backward and forward-looking aspects. It looks back to Jesus’s sacrifice as the
ultimate Passover Lamb, delivering His people from their sins. It looks forward to the
time Jesus will come and eat it again with us. The “Baptist Faith & Message 2000” says, “The Lord’s Supper is a symbolic act of obedience whereby members of
the church, through partaking of the bread and the fruit of the vine,
memorialize the death of the Redeemer and <i>anticipate His second coming</i>”
(italics mine).<a href="#ftnt12">[12]</a></p>
<p class="MsoNormal">R. P. Martin, Professor of New Testament at Fuller
Theological Seminary, wrote that there are “eschatological overtones” to the
Lord’s Supper “with a forward look to the advent in glory.”<a href="#ftnt13">[13]</a>
The future kingdom of God was much on the Lord’s mind during the Last Supper. Jesus first
mentioned the future at the beginning of the Passover: “I will not eat it until
it is fulfilled in the kingdom of God” (Lk 22:16). “Until” (<i>heōs hotou</i>) is a
forward-looking word. Jesus’s use of the word “fulfilled” suggests there is
something prophetic about it.</p>
<p class="MsoNormal">Jesus mentioned the future a second time when passing the
cup: “from now on I will not drink of the fruit of the vine until the kingdom
of God comes” (Lk 22:18). Every time we partake of the cup, Jesus’s promise to
return and drink it again with us at the wedding banquet of the Lamb should be
brought to mind. After the supper He referred to the future a third time,
saying, “I confer on you a kingdom... so that you may eat and drink at my
table in my kingdom” (Lk 22:29–30).</p>
<p class="MsoNormal">Thus, we see that Jesus gave the Lord’s Supper numerous
forward-looking aspects. As a full meal, it prefigures the marriage supper of
the Lamb. When we partake of the cup we should be reminded of His words, “I
will not drink of the fruit of the vine until the kingdom of God comes"
(Lk 22:18). The <b>Encyclopaedia Britannica</b> declared that “early Christianity
regarded this institution as a mandate... learning to know, even in this
present life, the joys of the heavenly banquet that was to come in the kingdom
of God... the past, the present, and the future came together in the
Eucharist.”<a href="#ftnt14">[14]</a></p>
<p class="MsoNormal">1 Corinthians 11:26 states that through the Lord’s Supper we
proclaim the Lord’s death “until” He comes. The word “until” normally denotes a
time frame. For example, an umbrella is used <i>until</i> it stops raining. Then it is
put away. Using the umbrella does not cause the rain to stop. In this case,
however, Paul’s statement has more to do with why we proclaim it. The Greek
behind “until” is unusual (<i>achri hou</i>). Conservative German theology professor
Fritz Rienecker pointed out that as it is used here (with an aorist subjunctive
verb), it denotes much more than a mere time frame; grammatically it can denote
a goal or an objective.<a href="#ftnt15">[15]</a></p>
<p class="MsoNormal">In <b>The Eucharistic Words of Jesus</b>, it is argued that the
Greek underlying “until” (<i>achri hou</i>, 1Co 11:26) is not simply a temporal
reference, but functions as a kind of final clause. That is, the meal’s function is
as a constant reminder to God to bring about the Second Coming.<a href="#ftnt16">[16]</a>
Paul was instructing the church to partake of the bread and cup as a means of
proclaiming the Lord’s death with the goal of His return. Thus, in proclaiming
His death through the loaf and cup, the Supper looked forward to and anticipated
His return.</p>
<p class="MsoNormal">According to Professor Herman Ridderbos, “It is not merely a
subjective recalling to mind, but an active manifestation of the continuing and
actual significance of the death of Christ. ‘Proclaim’ in this respect has a
prophetic, declaratory significance.... Everything is directed not only
toward the past, but also toward the future. It is the proclamation that in the
death of Christ the new and eternal covenant of grace has taken effect, if
still in a provisional and not yet consummated sense.”<a href="#ftnt17">[17]</a></p>
<p class="MsoNormal">It is interesting that the earliest believers, in <b>Didache</b> X.
6, used <i>maranatha</i> (“Our Lord, come”) as a prayer in connection with the Lord’s
Supper, “a context at once eucharistic and eschatological.”<a href="#ftnt18">[18]</a> Linking this
back to the situation in Corinth, Dr. R. P. Martin writes, “<i>Maranatha</i> in 1 Cor.
16:22 may very well be placed in a eucharistic setting so that the conclusion
of the letter ends with the invocation ‘Our Lord, come!’ and prepares the scene
for the celebration of the meal after the letter has been read to the congregation.”<a href="#ftnt19">[19]</a></p>
<h4 style="text-align: left;">Purpose #1—Fellowship</h4>
<p class="MsoNormal">In ancient Jewish thought, eating with someone symbolized
acceptance and fellowship. Thus, in Revelation 3:20, Jesus offered to “eat”
(<i>deipneō</i>) with anyone who heard His voice and opened the door. One of the major
blessings of celebrating the Lord’s Supper as an actual feast is the genuine
fellowship everyone enjoys. This fellowship in feasting theme is evident in the
book of Acts. A casual reading of Acts 2:42 suggests the Church was devoted to
four things: the apostles’ teaching, fellowship, the breaking of bread, and
prayer. However, a closer examination reveals there were only three things to which
they were devoted: teaching, fellowship in the breaking of bread, and prayer.
(In Greek the words “fellowship” and “breaking of bread” are linked together as
simultaneous activities.)<a href="#ftnt20">[20]</a> It was F.F. Bruce’s position that the fellowship
of Acts 2:42 was expressed practically in the breaking of bread.<a href="#ftnt21">[21]</a> They had
fellowship with one another as they broke bread together. Luke further informs
us that this eating was done with “glad and sincere hearts” (Acts 2:46). Sounds
inviting, doesn’t it?</p><p class="MsoNormal"></p>
<p class="MsoNormal">Many churches observe the Lord’s Supper with a funereal
atmosphere. An organ softly plays reflective music. Every head is bowed and
every eye closed as people quietly and introspectively search their souls for
sin needing confession. Down front, the elements are laid out on a rectangular
table, covered with a white cloth, almost like a casket at a funeral. Somber
deacons, like pallbearers, distribute the elements. Dutch theologian Karl
Deddens noticed that “Under the influence of pietism and mysticism, a sense of
‘unworthiness’ is awakened within them, and they become afraid that they may be
‘eating and drinking judgment unto themselves.’ As for those who were still
bold enough to go to the table of the Lord, their faces suggest that a funeral
is under way rather than a celebration.”<a href="#ftnt22">[22]</a> Is this really
in keeping with the tradition of the apostles concerning the Supper?</p>
<p class="MsoNormal">It was the unworthy <i>manner</i> that Paul criticized (1Co 11:27),
not the unworthy <i>people</i>. The unworthy manner consisted of drunkenness at the
table of the Lord, of not eating together, and of causing the poor to go home
hungry and humiliated. This failure of the rich to recognize the body of the
Lord in their poorer brethren resulted in divine judgment: many of them were
sick, and a number had even died (1Co 11:27–32). Indeed, every person ought to
examine himself before arriving to be sure he is not guilty of the same gross
sin—failing to recognize the body of the Lord in one’s fellow believers (1Co
11:28–29). Once we have each judged ourselves, we can come to the meal without
fear of judgment and enjoy the fellowship of the Lord’s Supper as the true
wedding banquet it is intended to be.</p>
<p class="MsoNormal">Commentators often associate the Lord’s Supper with the
phrase “breaking of bread” throughout the book of Acts. This is because Luke,
who wrote Acts, recorded in his gospel that Jesus took bread and broke it at
the last supper (Lk 22:19). F. F. Bruce held that the phrase “breaking of bread”
denotes “something more than the ordinary partaking of food together: the
regular observance of the Lord’s Supper is no doubt indicated... this
observance appears to have formed the part of an ordinary meal.”<a href="#ftnt23">[23]</a> If
this conclusion is accurate, it means the early church enjoyed the Lord’s Supper as
a time of fellowship and gladness, just like one would enjoy at a wedding
banquet: “breaking bread in their homes, they received their food with glad and
generous hearts, praising God and having favor with all the people” (Acts
2:46–47).</p>
<p class="MsoNormal">A middle-aged man, new in Christ and to church, sat through
a number of traditional Sunday services. Finally he said, “I see people greet
each other just before the service. As soon as it ends they hug good-bye and
quickly head home. I’m not getting to know anyone. What is the Christian
equivalent of the neighborhood bar?”<a href="#ftnt24">[24]</a> Celebrating the
Lord’s Supper weekly as a relaxed fellowship meal is the biblical answer to his
question. We all desire church relationships that are genuine and meaningful, not
just a friendly church but a church where our friends are with us. The Lord’s
Supper can help make this a reality.</p>
<p class="MsoNormal">To get the most out of the fellowship aspect of the holy
meal, it should be celebrated often. Early believers ate the Lord’s Supper
weekly as one of the main purposes for their coming together as a church every
Lord’s Day. The <b>Encyclopaedia Britannica</b> judged the Lord’s Supper to be “the
central rite of Christian worship” and “has been an indispensable component of
the Christian service since the earliest days of the church.”<a href="#ftnt25">[25]</a></p>
<p class="MsoNormal">The first evidence of weekly communion is grammatical. To
Christians, Sunday is the “Lord’s Day” (Re 1:10), the day Jesus rose from the
dead. This translates unique technical wording in Greek (<i>kyriakon hēmeran</i>). It
is literally “the day belonging to the Lord.” The words “belonging to the Lord”
are from <i>kyriakos</i>, found in the New Testament only in Revelation 1:10 and in 1
Corinthians 11:20, where it to refers to the Supper “belonging to the Lord”
(<i>kyriakon deipnon</i>). The connection between these two identical and unusual
grammatical uses must not be missed. The <i>supper</i> belonging to the Lord was eaten
every week on the <i>day</i> belonging to the Lord. The Lord’s Day and the Lord’s
Supper go together as a package deal once a week.</p>
<p class="MsoNormal">More evidence for the weekly celebration of the Lord’s
Supper is found in the only clear reason ever given in Scripture for the
regular purpose of a church meeting: To eat the Lord’s Supper. In Acts 20:7 Luke
informs, “On the first day of the week we came together to break bread.”
The words “to break bread” in Acts 20:7 are known as a telic infinitive
denoting a purpose or objective. They met in order to break bread.</p>
<p class="MsoNormal">Another place where the New Testament states the purpose for
a church gathering is 1 Corinthians 11:17–22. Their “meetings” (1 Co 11:17) were
doing more harm than good because when they came “together as a church”
(1 Co 11:18a) they had deep division. Thus Paul wrote, “when you come together, it
is not the Lord’s Supper you eat” (1 Co 11:20). From this, it is obvious the reason
for their weekly church meetings ostensibly was to eat the Lord’s Supper.</p>
<p class="MsoNormal">The third and last reference to the explicitly stated reason
for an assembly is found in 1 Corinthians 11:33: “When you come together <i>to
eat</i>, wait for each other” (italics mine). As before, it states the reason they
came together was to eat. Lest this appear to be making much out of little, it
must be realized that no other reason is ever given in the Scriptures as to the
purpose of a regular, weekly church meeting. It is obvious from Scripture that
they also had times of worship and teaching each Sunday, but the driving focus
of the gathering was communion.</p>
<p class="MsoNormal">Several early extra-biblical sources indicate the church
celebrated the Lord’s Supper weekly. One is Justin Martyr’s <b>First Apology</b>,
written in the middle of the second century. Another is the <b>Didache</b>. Around
A.D. 200, Hippolytus wrote of a typical worship service in Rome, which included
the Lord’s Supper. The New Testament church practice of celebrating the Holy
Meal weekly continues on in both Orthodoxy and Catholicism. Protestant thinker
John Calvin also advocated weekly communion.<a href="#ftnt26">[26]</a>
</p><p class="MsoNormal">Dutch Reformed theologian Dr. K. Deddens wrote, “If the
Lord’s Supper were celebrated more often, we should not view such a change as
an accommodation to ‘sacramentalists’ who wish to place less emphasis on the
service of the Word; rather, we should view it as an execution of Christ’s
command....”<a href="#ftnt27">[27]</a> The fellowship and encouragement that each
member enjoys in such a weekly gathering is tremendous. This aspect of the Church’s
Sunday meeting should not be rushed or replaced. It is also important to be devoted
to the apostles’ teaching and prayer, but not at the expense of the weekly Lord’s
Supper. Celebrating the Holy Meal weekly adds a dynamic to church meetings that
cannot be equaled.</p>
<h4 style="text-align: left;">Purpose #2—Unity</h4>
<p class="MsoNormal">Celebrating the Lord’s Supper each week as a fellowship meal
goes a long way in building unity. Also important is the visible presentation
of the elements. Mention is made in Scripture of <i>the</i> cup of thanksgiving (a
single cup, 1Co 10:16) and of only <i>one</i> loaf: “Because there is one loaf, we,
who are many, are one body, for we all partake of the one loaf”
(1Co 10:17).<a href="#ftnt28">[28]</a> Using one cup and one loaf pictures our oneness
in Christ. The imagery presented by broken cracker crumbs and multiple cups is that of
disunity, division, and individuality.</p>
<p class="MsoNormal">The one loaf not only pictures our unity in Christ but,
according to 1 Corinthians 10:17, partaking of it may even <i>create</i> unity! Notice
carefully the wording of the inspired text. “Because” there is one loaf,
therefore we are one body, “for” we all partake of the one loaf (1Co 10:17).
One scholar wrote that the Lord’s Supper was “intended as means of fostering
the unity of the church....”<a href="#ftnt29">[29]</a> Professor Gerd Theissen said,
“Because all have eaten portions of the same element, they have become a unity in which they
have come as close to one another as members of the same body, as if the bodily
boundaries between and among people had been transcended.”<a href="#ftnt30">[30]</a> In their
commentary on Corinthians, Robertson and Plummer concluded, “The single loaf is
a symbol and an instrument of unity.”<a href="#ftnt31">[31]</a> Gordon Fee wrote of “<i>the
solidarity of the fellowship of believers created by their all sharing ‘the
one loaf.’</i>”<a href="#ftnt32">[32]</a></p>
<p class="MsoNormal">Some in Corinth were guilty of taking the Lord’s Supper in
an unworthy manner (1Co 11:27). Shameful class divisions cut at the heart of
the unity the Lord’s Supper is designed to symbolize. What was Paul’s solution
to the harmful meetings? “So then, my brothers, when you come together to eat,
wait for each other” (1Co 11:33). Part of the reason the Corinthians were not
unified is precisely because they failed to eat the Lord’s Supper <i>together</i>, as
an actual meal, centered around the one cup and one loaf.</p>
<p class="MsoNormal">In the Lord’s Supper we practically express our oneness in
Christ. Jesus prayed “that they may be one even as we are one.” This
fundamental practice reflects the big eternal picture of the Church and
Christianity: “There is one body and one Spirit—just as you were called to the
one hope that belongs to your call—one Lord, one faith, one baptism, one God
and Father of all, who is over all and through all and in all” (Ep 4:4–6). Our
unity together in Christ is a powerful witness. Jesus prayed that we “may all
be one... so that the world may believe that you have sent me.”<a href="#ftnt33">[33]</a></p>
<h4 style="text-align: left;">Purpose #3—A Reminder</h4>
<p class="MsoNormal">In the covenant God made with Noah, He promised never to
again destroy the earth by flood. What is the purpose of the rainbow? God
declared, “whenever the rainbow appears in the clouds, <i>I</i> will see it and
<i>remember</i> the everlasting covenant between God and all living creatures” (Ge
9:16, italics mine). Wayne Grudem has pointed out how the Bible “frequently
speaks of God ‘<i>remembering</i>’ something and therefore I do not think it
inappropriate or inconsistent for us to speak this way when we want to refer to
God's awareness of events that have happened in our past, events he recognizes
as already having occurred and therefore as being ‘past.’”<a href="#ftnt34">[34]</a> It is a
biblical fact that God remembers covenant promises.</p>
<p class="MsoNormal">In His covenant with Abraham, God promised to bring the
Israelites out of Egyptian bondage. Accordingly, at the appointed time, “God
heard their groaning, and <i>God remembered</i> his covenant with Abraham” (Ex 2:24,
italics mine). God remembers covenant promises.</p>
<p class="MsoNormal">During the Babylonian captivity, God promised the Jews, “<i>I</i>
will <i>remember</i> my covenant with you” (the Sinai covenant; Eze 16:60, italics
mine). God remembers covenant promises.</p>
<p class="MsoNormal">In the Lord’s Supper the fruit of the vine represents the
“blood of the covenant” (Mt 26:28). The bread symbolizes Jesus body. Jesus said
to partake of the bread “in remembrance of Me” (Lk 22:19). The bread and wine
bring to our remembrance Jesus’s body and blood given for us.</p>
<p class="MsoNormal">The Greek for “remembrance,” <i>anamnēsis</i>, fundamentally means
“reminder.” A reminder can remind about something that already happened in the
past or that is supposed to happen in the future. Translating <i>anamnēsis</i> as
“remembrance” leads us to think only of Jesus’s past sacrifice on the cross.
However, if <i>anamnēsis</i> is translated more simply as “reminder”, it could be
understood to refer to the something in the past (Jesus’s death on the cross)
and in the future (Jesus’s promise to return).</p>
<p class="MsoNormal">As we have already seen, God also remembers covenant
promises. Another very significant function of the Lord’s Supper may be as a
reminder to Jesus Himself of His covenant promise to return.<a href="#ftnt35">[35]</a>
Jesus literally said, “do this unto my reminder.” The word “my” in “my reminder”
translates the Greek <i>emou</i>. More than a mere personal pronoun, it is a
possessive pronoun. This suggests the reminder is not simply about Jesus, it
actually belongs to Jesus. It is His reminder. Lutheran theologian Joachim
Jeremias understood Jesus to use <i>anamnēsis</i> in the sense of a reminder for God: “The Lord’s Supper would thus be an enacted prayer.”<a href="#ftnt36">[36]</a> Just as
seeing the rainbow reminds God of His covenant promise never to flood the world again,
so too when Jesus sees us partake of the Lord’s Supper it reminds Him of His promise
to return and eat it again with us. Understood in this light, it is designed to
be like a prayer asking Jesus to return (“Thy kingdom come,” Lk 11:2). God
remembers covenant promises.</p>
<p class="MsoNormal">In summary, when we partake of the bread and wine, we are
reminded of Jesus’s body and blood, given for the remission of sin. Along with
Jesus, we should also be reminded of His promise to come back and eat it again
with us. Celebrating the Lord’s Supper is an acted out prayer for Jesus to
return. <i>Maranatha!</i></p>
<h4 style="text-align: left;">Proposition</h4><p class="MsoNormal"></p>
<p class="MsoNormal">As was demonstrated above, there is general agreement within
the scholarly circles that the early church celebrated the Lord’s Supper as a
genuine meal. However, the post-apostolic church has had no use for this
practice. According to Dr. Williston Walker, a well-respected professor of
church history at Yale, “by the time Justin Martyr wrote his <b>Apology</b> in Rome
(153), the common meal had disappeared, and the Supper was joined with the
assembly for preaching, as a concluding sacrament.”<a href="#ftnt37">[37]</a></p>
<p class="MsoNormal">The church of history has, at various points and for a time,
deviated from New Testament patterns. For instance, credo baptism was
essentially unheard of within Christendom for well over a millennia. Yet, since
the time of the Reformation, this long neglected apostolic tradition is again
widely practiced. Another example can be found in the separation of church and
state, a New Testament example that was disregarded in European church history
as the sword of the state was welded to the cross. Today, however, most believers
again hold to the separation of the two. The church may be missing a tremendous
blessing in neglecting the practice of the early church regarding the Lord’s
Supper. Proposition: as this was the practice of the early church, should we
not follow their example?</p>
<p class="MsoNormal">• The Lord’s Supper was the primary purpose for which the
New Testament church gathered each Lord’s Day.</p>
<p class="MsoNormal">• It was celebrated as a feast, in a joyful, wedding
atmosphere rather than in a somber, funereal atmosphere.</p>
<p class="MsoNormal">• A major benefit of the Supper as a banquet is the
fellowship and encouragement each member experiences.</p>
<p class="MsoNormal">• Eaten as a banquet, the Supper typifies the marriage
supper of the Lamb and has a forward-looking component.</p>
<p class="MsoNormal">• Within the context of this full meal, there is to be one
cup and one loaf to both symbolize and even create unity in a body of
believers.</p>
<p class="MsoNormal">• The bread and wine symbolize Jesus’s body and blood. They
also serve as reminders of Jesus’s promise to return and eat it again with us. (Amen.
Come quickly, Lord Jesus!)</p>
<h4 style="text-align: left;">Discussion Questions</h4>
<p class="MsoNormal">1. What is the scholarly consensus as to how the early
church celebrated the Lord’s Supper? Why does this consensus matter?</p>
<p class="MsoNormal">2. How was the original focus of the Lord’s Supper both past-looking
and forward-looking?</p>
<p class="MsoNormal">3. If Acts 2:42–47 refers to the Lord’s Supper, how would
you describe their mood?</p>
<p class="MsoNormal">4. What theological reason did Paul give for using a single
loaf in the Lord’s Supper? </p>
<p class="MsoNormal">5. What indicators are there in 1 Corinthians 11:17–22 that
the Lord’s Supper was eaten as an actual meal?</p>
<p class="MsoNormal">6. Why does the word “until” in 1 Corinthians 11:26 indicate
purpose and not merely duration?</p>
<p class="MsoNormal">7. What “unworthy manner” made some in Corinth guilty of
sinning against the body and blood of the Lord (1Co 11:27)? How should this
impact us today?</p>
<p class="MsoNormal">8. What, in 1 Corinthians 11:33–34, was the inspired
solution to abuse of the Lord’s Supper?</p>
<p class="MsoNormal">9. What is the only reason ever given in the New Testament
as to why the early church came together each Lord’s Day?</p>
<p class="MsoNormal">10. What blessings might a church miss by not celebrating
the Lord’s Supper as an actual holy meal?</p>
<p class="MsoNormal"><i>Audio and video presentations on communion, along with a
teacher’s discussion guide, can be accessed at NTRF.org.</i></p>
<h4 style="text-align: left;">Footnotes</h4><a name="ftnt1"></a><p class="MsoNormal">[1] Bauer, Arndt, Gingrich,
Danker, <b>A Greek-English Lexicon of the New Testament</b> (Chicago, IL: University of Chicago Press, 1979), 173;
(used in 1 Corinthians 11:20).</p>
<a name="ftnt2"></a><p class="MsoNormal">[2] This picture of heaven as dining in God’s presence may
have originated in the Sinai experience. The elders of Israel went with Moses to the top of the
mountain. Moses noted that “God did not raise his hand against these leaders of the Israelites.”
Instead, “they saw God, and they ate and drank” (Ex 24:11).</p>
<a name="ftnt3"></a><p class="MsoNormal">[3] <b>1599 Geneva Bible</b> (White Hall, WV: Tolle Lege Press,
2006), 1180.</p>
<a name="ftnt4"></a><p class="MsoNormal">[4] C. K. Barrett, <b>The First Epistle to The Corinthians</b>,
<b>Black’s New Testament Commentary</b> (Peabody, MA: Hendrickson Publishers, 1968), 263 & 277.</p>
<a name="ftnt5"></a><p class="MsoNormal">[5] Donald Guthrie, <b>New Testament Theology</b> (Downers Grove,
IL: Inter-Varsity Press, 1981), 758.</p>
<a name="ftnt6"></a><p class="MsoNormal">[6] Gordon Fee, <b>The First Epistle to The Corinthians</b>, <b>New
International Commentary on the New Testament</b> (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 532 & 555.</p>
<a name="ftnt7"></a><p class="MsoNormal">[7] G. W. Grogan, “Love Feast,” <b>The New Bible Dictionary</b>,
ed. J. D. Douglas (Wheaton, IL: Tyndale House Publishers, 1982), 712.</p>
<a name="ftnt8"></a><p class="MsoNormal">[8] Barrett, 276.</p>
<a name="ftnt9"></a><p class="MsoNormal">[9] John Gooch, <b>Christian History & Biography</b>, Issue 37
(Carol Stream, IL: Christianity Today), 3.</p>
<a name="ftnt10"></a><p class="MsoNormal">[10] Jaroslav Pelikan, “Eucharist,” <b>Encyclopaedia
Britannica</b>, ed. Warren Preece, Vol. 8 (Chicago: William Benton, Publisher, 1973), 808.</p>
<a name="ftnt11"></a><p class="MsoNormal">[11] Fritz Reinecker & Cleon Rogers, <b>Linguistic Key to
the Greek New Testament</b> (Grand Rapids, MI: Zondervan, 1980), 207.</p>
<a name="ftnt12"></a><p class="MsoNormal">[12] “Baptist Faith & Message 2000,” sbc.net, accessed
September 6, 2016.</p>
<a name="ftnt13"></a><p class="MsoNormal">[13] R. P. Martin, “The Lord’s Supper,” <b>The New Bible
Dictionary</b>, ed. J. D. Douglas (Wheaton, IL: Tyndale House Publishers, 1982), 709.</p>
<a name="ftnt14"></a><p class="MsoNormal">[14] Pelikan, 808.</p>
<a name="ftnt15"></a><p class="MsoNormal">[15] Reinecker, 427. Other instances of this construction in
eschatological passages include Luke 21:24, Romans 11:25 and 1 Corinthians 15:25.</p>
<a name="ftnt16"></a><p class="MsoNormal">[16] Joachim Jeremias, <b>The Eucharistic Words of Jesus</b> (New
York, NY: Charles Scribner’s Sons, 1966), 252–254.</p>
<a name="ftnt17"></a><p class="MsoNormal">[17] Herman Ridderbos, <b>Paul: An Outline of His Theology</b>,
translated by John R. deWitt (Grand Rapids: Eerdmans, 1975), 422.</p>
<a name="ftnt18"></a><p class="MsoNormal">[18] Barrett, 397.</p>
<a name="ftnt19"></a><p class="MsoNormal">[19] Martin, 709.</p>
<a name="ftnt20"></a><p class="MsoNormal">[20] In many English versions there is an “and” between “teaching”
and “fellowship,” then between “bread” and “prayer,” but not between “fellowship” and “bread” (Ac 2:42). This
is because in some Greek manuscripts the words “the fellowship” and “the breaking of [the] bread” are linked together as
simultaneous activities (no <i>kai</i> (“and”) between “the fellowship” and “the breaking of [the] bread”).</p>
<a name="ftnt21"></a><p class="MsoNormal">[21] F. F. Bruce, <b>Acts of The Apostles</b> (Grand Rapids, MI:
Wm. B. Eerdmans Publishing Co., 1981) 79.</p>
<a name="ftnt22"></a><p class="MsoNormal">[22] Karl Deddens, <b>Where Everything Points to Him</b>,
translated by Theodore Plantinga (Neerlandia, AB: Inheritance Publications, 1993), 93.</p>
<a name="ftnt23"></a><p class="MsoNormal">[23] Bruce, 79.</p>
<a name="ftnt24"></a><p class="MsoNormal">[24] Conversation with the author, mid-1980s.</p>
<a name="ftnt25"></a><p class="MsoNormal">[25] Pelikan, 807.</p>
<a name="ftnt26"></a><p class="MsoNormal">[26] David Koyzis, “The Lord’s Supper: How Often?” ReformedWorship.org,
accessed September 1, 2016.</p>
<a name="ftnt27"></a><p class="MsoNormal">[27] Deddens, 93.</p>
<a name="ftnt28"></a><p class="MsoNormal">[28] NIV.</p>
<a name="ftnt29"></a><p class="MsoNormal">[29] Pelikan, 807.</p>
<a name="ftnt30"></a><p class="MsoNormal">[30] Gerd Theissen, <b>The Social Setting of Pauline Christianity: Essays
on Corinth</b> (Eugene, OR: Wipf & Stock Publishers, 1982), 165.</p>
<a name="ftnt31"></a><p class="MsoNormal">[31] Robertson & Plummer, <b>1 Corinthians</b>, <b>The International Critical
Commentary on the Holy Scriptures of the Old and New Testaments</b> (New York: Charles Scribner’s Sons, 1911), 213.</p>
<a name="ftnt32"></a><p class="MsoNormal">[32] Gordon Fee, <b>1 Corinthians</b>, <b>The New International Commentary On The New
Testament</b> (Grand Rapids: Wm. B Eerdman’s, 2014), 515.</p>
<a name="ftnt33"></a><p class="MsoNormal">[33] John 17:21.</p>
<a name="ftnt34"></a><p class="MsoNormal">[34] Wayne Grudem, “The Nature of Divine Eternity, A Response to William
Craig,” WayneGrudem.com, accessed September 03, 2016.</p>
<a name="ftnt35"></a><p class="MsoNormal">[35] Statements about God remembering or being reminded are, of course,
anthropomorphic. An omniscient God neither forgets nor needs reminding.</p>
<a name="ftnt36"></a><p class="MsoNormal">[36] Colin Brown, <b>New International Dictionary of New Testament
Theology</b>, Vol. III (Grand Rapids, MI: Zondervan, 1981) 244.</p>
<a name="ftnt37"></a><p class="MsoNormal">[37] Walker, 38.</p><p></p></div>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-89097265197391565832021-01-03T09:56:00.041-06:002021-01-06T15:39:34.671-06:00Why The COVID-19 Vaccine Is Not “The Mark Of The Beast”<div class="separator" style="clear: both; text-align: center;"><span style="font-family: inherit; margin-left: 1em; margin-right: 1em;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9x9NEO5oL-_b5-OF5nGIAa99rysuAv9HXhKNS-ViEbBS77ApODneN2eTUSur6UNSq9tOD329Ku94-67xL_KyysnqOw5swyNZeqaa0RHa03SDlD7nGE7BjOocIM6PuJoAkbjgMSg/s640/vaccine+mark+of+the+beast.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="480" data-original-width="640" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9x9NEO5oL-_b5-OF5nGIAa99rysuAv9HXhKNS-ViEbBS77ApODneN2eTUSur6UNSq9tOD329Ku94-67xL_KyysnqOw5swyNZeqaa0RHa03SDlD7nGE7BjOocIM6PuJoAkbjgMSg/w400-h300/vaccine+mark+of+the+beast.jpg" width="400" /></a></span></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div class="kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto"><div style="text-align: center;"><span style="font-family: inherit;"><blockquote style="text-align: justify;">Revelation 13:16–17 (NRSV): 16 Also it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, 17 so that no one can buy or sell who does not have the mark, that is, the name of the beast or the number of its name.</blockquote></span></div></div></div></blockquote><div class="kvgmc6g5 cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto"><div dir="auto"><span style="font-family: inherit;">I had a recent Facebook conversation in which I explained why I didn't think that the COVID-19 vaccine, or government certifications or travel restrictions related to it, had anything to do with <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>the mark of the beast<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> of Revelation 13, as some seem to be saying. I also explained why I don’t regard Revelation as predicting specific events that are happening or will happen in our days. So unlike some people, I am not concerned that getting the vaccine or getting it in my <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>right hand (arm)<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> means I am taking <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>the mark of the beast,<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> and I don’t think you should be so concerned, either.</span></div></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto"><span style="font-family: inherit;">A reason I feel this way is because (to put it simply) the Book of Revelation itself says several times that the events it’s warning its first-century readers about were to happen <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>soon,<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> not after 2,000 or more years:</span></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><table><tbody><tr valign="top"><td>1:1 Ἀποκάλυψις Ἰησοῦ Χριστοῦ ἣν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν <b>τάχει</b>, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάννῃ,</td><td>1:1 The revelation of Jesus Christ, which God gave him to show his servants what must <b>soon</b> take place; he made it known by sending his angel to his servant John,</td></tr><tr valign="top"><td>2:16 μετανόησον οὖν· εἰ δὲ μή, ἔρχομαί σοι <b>ταχὺ</b> καὶ πολεμήσω μετʼ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου.</td><td>2:16 <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>Repent then. If not, I will come to you <b>soon</b> and make war against them with the sword of my mouth.”</td></tr><tr valign="top"><td>3:11 ἔρχομαι <b>ταχύ</b>· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου.</td><td>3:11 <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>I am coming <b>soon</b>; hold fast to what you have, so that no one may seize your crown.”</td></tr><tr valign="top"><td>11:14 Ἡ οὐαὶ ἡ δευτέρα ἀπῆλθεν· ἰδοὺ ἡ οὐαὶ ἡ τρίτη ἔρχεται <b>ταχύ</b>.</td><td>11:14 The second woe has passed. The third woe is coming very <b>soon</b>.</td></tr><tr valign="top"><td>22:6 Καὶ εἶπέν μοι· οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ ὁ κύριος ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν ἀπέστειλεν τὸν ἄγγελον αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν <b>τάχει</b>.</td><td>22:6 And he said to me, <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>These words are trustworthy and true, for the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must <b>soon</b> take place.”</td></tr><tr valign="top"><td>22:7 καὶ ἰδοὺ ἔρχομαι <b>ταχύ</b>. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου.</td><td>22:7 <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>See, I am coming <b>soon</b>! Blessed is the one who keeps the words of the prophecy of this book.”</td></tr><tr valign="top"><td>22:12 Ἰδοὺ ἔρχομαι <b>ταχύ</b>, καὶ ὁ μισθός μου μετʼ ἐμοῦ ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστὶν αὐτοῦ.</td><td>22:12 <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>See, I am coming <b>soon</b>; my reward is with me, to repay according to everyone’s work.”</td></tr><tr valign="top"><td>22:20 Λέγει ὁ μαρτυρῶν ταῦτα· ναί, ἔρχομαι <b>ταχύ</b>. Ἀμήν, ἔρχου κύριε Ἰησοῦ.</td><td>22:20 The one who testifies to these things says, <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>Surely I am coming <b>soon</b>.<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> Amen. Come, Lord Jesus!</td></tr></tbody></table></div></blockquote><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto"><span style="font-family: inherit;">Per <b>BDAG</b> (Bauer, Danker, Arndt, and Gingrich, the authoritative New Testament Greek lexicon), here are the two words translated in English as <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>soon,<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> followed by a listing of which word each of the above verses uses. References to the above verses are <b><u>bold-faced and underlined</u></b>:</span></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; margin: 0.5em 0px 0px; overflow-wrap: break-word;"><span style="color: #050505;"><span style="white-space: pre-wrap;">* <b><span style="font-size: medium;">τάχος, ους, τό</span></b> (Hom. et al.; ins, pap, LXX; TestSol 7:3 D; Just., D. 68, 3)
<b>① a very brief period of time, with focus on speed of an activity or event, <i>speed, quickness, swiftness, haste,</i></b> μετὰ τάχους with speed (Pla., Prot. 332b, Leg. 944c; POxy 2107, 4 [III A.D.]) MPol 13:1.
• —ἐν τάχει (Pind., Aeschyl. et al.; Galen, CMG V/9/2 p. 25, 25 al.; ins, pap, LXX; Jos., Ant. 6, 163; 17, 83) quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4.
• —τάχει (Tetrast. Iamb. 2, 6, 1 p. 287; SibOr 1, 205; in Plut., Caes. 717 [20, 4], Lys. 438 [11, 2] w. the addition of πολλῷ, παντί; cp. Just., D. 68, 3 σὺν τάχει) quickly <b><u>Rv 2:5 v.l.</u></b> (s. Tdf.).
• —τὸ τάχος as acc. of specification, adverbially (very) quickly, without delay (PHib 62, 13; PPetr II, 9, 2, 9; PSI 326, 12; 495, 17; 18 [all III B.C.]; LXX; Jos., Ant. 13, 8. Without the art. as early as Aeschyl.) 1 Cl 53:2; B 4:8; 14:3 (w. all three cp. Ex 32:7).
<b>② pert. to a relatively brief time subsequent to another point of time,</b> ἐν τάχει as adverbial unit <b><i>soon, in a short time</i></b> Lk 18:8; Ro 16:20; 1 Ti 3:14; <b><u>Rv 1:1; 22:6;</u></b> 1 Cl 65:1;
• shortly Ac 25:4.
• Cp. ταχύς 2.
• —DELG s.v. ταχύς. M-M.</span></span><span style="background-color: transparent;"> </span></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; margin: 0.5em 0px 0px; overflow-wrap: break-word;">** <span style="color: #050505;"><span style="white-space: pre-wrap;"><b><span style="font-size: medium;">ταχύς, εῖα, ύ</span></b> (Hom.+)
<b>① pert. to a very brief period of time, with focus on speed of an activity or event</b>
ⓐ adj. <b><i>quick, swift, speedy</i></b> ταχ. καρπός fruit that ripens quickly 2 Cl 20:3.
• ταχὺς εἰς τὸ ἀκοῦσαι quick to hear Js 1:19 (Lucian, Epigr. 18 ταχ. εἰς τὸ φαγεῖν; Sir 5:11; Libanius, Or. 33 p. 186, 15 ἐν τῷ δῆσαι ταχύς, ἐν τῷ κρῖναι βραδύς ‘quick to arrest but slow in deciding’; cp. PsSol 4:5 ταχὺς εἰσόδῳ εἰς πάσαν οἰκίαν).
ⓑ mostly in the neut. sing. as adv. ταχύ (Trag., Hdt.+; pap, LXX; En 97:10; TestSol 4:2 P; Jos., Bell. 7, 394, Vi. 149).
α. quickly, at a rapid rate ταχὺ ἔφυγον Mk 16:8 v.l.
• —Mt 28:8.
β. without delay, quickly, at once (though it is not always poss. to make a clear distinction betw. this mng. and the one in 2) Mt 5:25; 28:7; Lk 15:22; J 11:29; Ac 14:2 D; 1 Cl 23:5ab (Is 13:22);
• 53:2 (Ex 32:8; Dt 9:12); Hm 9:7.
• This is prob. the place for the ἔρχεσθαι ταχύ of <b><u>Rv 2:5 v.l.</u></b> (many cursives and printed texts), <b><u>Rv 2:16; 3:11; 11:14; 22:7, 12, 20</u></b> (P-ÉLangevin, Jésus Seigneur, ’67, 209–35).
<b>② pert. to a relatively brief time subsequent to another point of time,</b> neut. sg. as adv. <b><i>in a short time, soon</i></b> (cp. 1bβ above and τάχος 2).
• Mk 9:39 (soon afterward);
• Hv 3, 8, 9; m 12, 5, 3.
• This is also prob. the place for the μετανοεῖν ταχύ of Hs 8, 7, 5; 8, 8, 3; 5; 8, 10, 1; 9, 19, 2; 9, 21, 4; 9, 23, 2;
• εἰς ταχεῖαν (sc. ὥραν) soon AcPlCor 2:3.
• —DELG. M-M.</span></span></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; margin: 0.5em 0px 0px; overflow-wrap: break-word;"><span style="color: #050505; font-family: inherit; white-space: pre-wrap;">* Revelation 1:1</span><span style="color: #050505;"><span style="white-space: pre-wrap;">
</span></span></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">** Revelation 2:16</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">** Revelation 3:11</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">** Revelation 11:14</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">* Revelation 22:6</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">** Revelation 22:7</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">** Revelation 22:12</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">** Revelation 22:20</span></div></div></blockquote><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto"><span style="font-family: inherit;">As G. K. Beale points out in his commentary on <b>Revelation (New International Greek Testament Commentary)</b>, the author of Revelation regards his times as <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>the last days<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> that Daniel wrote about. So Revelation itself tells us that it is about events beginning to happen or soon to happen, and not about events that won’t happen for another 500 or 1,000 or 2,000, etc., years. </span><span style="font-family: inherit;">Per Beale: </span></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">Simply put, John understands Daniel’s reference to a distant time as referring to his own era, and he updates the text accordingly. What Daniel expected to occur in the distant <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>latter days<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span>—the defeat of cosmic evil and the ushering in of the divine kingdom—John expects to begin <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>quickly,<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> in his own generation, if it has not already begun to happen.<sup>6</sup></span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;"><sup>6</sup>John’s understanding of Daniel 2 as having already begun fulfillment is not unique in the NT. Luke 20:18 ( = Matt. 21:44) quotes Jesus as equating the <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>stone<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> of Dan. 2:34–35 with his own ministry. The same <span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">“</span>inaugurated end-time<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> view of Dan. 2:35 is probably also apparent in Rev. 12:8 (see the comments below on that verse). (p. 153, Introduction)</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">...</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">The significance of this OT background for v 1 is best understood from examination of the following phrase, δεῖξαι … ἃ δεῖ γενέσθαι (<span style="font-family: "Times New Roman", serif; font-size: 16px;">“</span>to show … what must come to pass<span style="font-family: "Times New Roman", serif; font-size: 16px;">”</span>), which, together with ἐν τάχει (<span style="font-family: "Times New Roman", serif; font-size: 16px;">“</span>quickly<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span>), is derived from Dan. 2:28–29, 45 (as discussed above, pp. 152–53). ἐν τάχει (<span style="font-family: "Times New Roman", serif; font-size: 16px;">“</span>quickly<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span>) is a deliberate substitute for Daniel’s ἐπʼ ἐσχάτων τῶν ἡμερῶν (<span style="font-family: "Times New Roman", serif; font-size: 16px;">“</span>in the latter days<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span>; e.g., Dan. 2:28) and connotes neither the speedy manner in which the Daniel prophecy is to be fulfilled nor the mere possibility that it could be fulfilled at any time, but the definite, imminent time of fulfillment, which likely has already begun in the present. This may be evident as we recognize that ἐπʼ ἐσχάτων τῶν ἡμερῶν (<span style="font-family: "Times New Roman", serif; font-size: 16px;">“</span>in the latter days<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span>) in Daniel 2 must be understood as referring only to the temporal aspect of the prophecy’s fulfillment and not to the rapid manner in which it is to be fulfilled. John’s substitution of ἐν τάχει implies his expectation that the final tribulation, defeat of evil, and establishment of the kingdom, which Daniel expected to occur distantly <span style="font-family: "Times New Roman", serif; font-size: 16px;">“</span>in the latter days,<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> would begin in his own generation, and, indeed, that it had already begun to happen (for the idea of tribulation preceding the divine kingdom see Daniel 7, which is a parallel prophecy to Daniel 2).</span></div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">Therefore, it is also unnecessary to introduce into v 1 the idea that John has a prophetic perspective in which, for various reasons, what is actually to occur in the distant future is perceived as near. Some believe that John was expecting only a coming crisis of persecution. But that he was also anticipating God’s victory over evil and the inauguration of the kingdom is clear from the Daniel 2 (and 7) context, as well as from what follows in Revelation 1. (pp. 181–182 on Revelation 1:1)</span></div></div></blockquote><p><span style="font-family: inherit;"> The Book of <span style="background-color: white; color: #050505; white-space: pre-wrap;">Revelation concludes with this warning:</span></span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div><span style="font-family: inherit;">Revelation 22:18–19 (NRSV): 18 I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to that person the plagues described in this book; 19 if anyone takes away from the words of the book of this prophecy, God will take away that person’s share in the tree of life and in the holy city, which are described in this book. </span></div></div></blockquote><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto"><span style="font-family: inherit;">Those who interpretatively <span style="font-family: "Times New Roman", serif; font-size: 16px;">“</span>add to<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 11.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">”</span> the meaning of Revelation by trying to make it be about events in the year 2021 may inadvertently be doing what the author warns his hearers and readers not to do. </span></div></div>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-9554987320756017862020-12-07T13:08:00.028-06:002022-12-04T09:28:57.171-06:00Tongues And The Interpretation Of Tongues: A Critical Inquiry<p style="text-align: center;"></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFJV-nWf_nut781pt3DUMBkUj6cIedtyRf4f_A5vOPnxouCU9mtvoG0QJESTz6_mUMzeLeUPSaL9zMeuNq7Js8lf9yhKJjTEfomRFf3fOi86QA4NYWvOeTTlP3AgWx5gdPqobHGQ/s800/fire.jpg" style="margin-left: auto; margin-right: auto;"><span style="font-family: inherit;"><img border="0" data-original-height="450" data-original-width="800" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFJV-nWf_nut781pt3DUMBkUj6cIedtyRf4f_A5vOPnxouCU9mtvoG0QJESTz6_mUMzeLeUPSaL9zMeuNq7Js8lf9yhKJjTEfomRFf3fOi86QA4NYWvOeTTlP3AgWx5gdPqobHGQ/w400-h225/fire.jpg" width="400" /></span></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><span style="font-family: inherit;"><span style="text-align: left;"><div style="text-align: center;">© 1996, 1997, 2022 Eric S. Weiss</div></span><span style="text-align: left;"><div style="text-align: center;"><span>Scripture taken from the NEW AMERICAN STANDARD BIBLE®, </span><span>Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation.</span></div><div style="text-align: left;"><br /></div><div style="text-align: left;">I was skimming through <b>PAUL, THE SPIRIT, AND THE PEOPLE OF
GOD</b> by Gordon D. Fee (Hendrickson 1996), not in any particular order nor for
any particular purpose. When I read these words [about speaking in tongues]:
"It is speech directed basically toward God" (p. 169) I suddenly
stopped. Not because this was a new revelation to me—I had always known that
speaking in tongues was speaking in the spirit to God. I stopped suddenly
because I had the thought: "If speaking in tongues is speech directed
basically toward God, then an interpretation of a message in tongues should
also consist of speech directed basically toward God." Yet I would have to
say that, almost without fail, every single "interpretation" of a
message in tongues that I have heard (and I've been involved in the Charismatic Movement since 1977 or so) has been directed not toward God but toward
people. E.g., the interpretations usually begin (and continue) along the lines
of something like: "My people... " or "Thus says the Lord…
" or "The Lord would say...."</div></span></span><center style="text-align: left;"><p class="MsoNormal"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: inherit;">Though this thought made perfect sense, it so went against
almost everything I had experienced or been taught that I had to check it out
in the Scriptures. So I looked at the passages in the New Testament where
people spoke in tongues and there was an interpretation, or where tongues
and/or their interpretation were discussed or possibly indicated, and what
follows is what I found. I have concluded based on this study that the church's
understanding and practice of the "interpretation of tongues" has
most likely been erroneous in light of what the Scriptures seem to teach.</span></p></center><p></p><p><b><span style="font-family: inherit;">ACTS<br /></span></b></p><p><span style="font-family: inherit;"><b>Acts 2:3–11</b><span> And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance. Now there were Jews living in Jerusalem, devout men from every nation under heaven. And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans? And how is it that we each hear them in our own language to which we were born? Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—<b>we hear them in our own tongues speaking of the mighty deeds of God</b>."<br /></span></span></p><blockquote><i><span style="font-family: inherit;">The "interpretation" (in this case, the direct understanding) of the message in tongues was that the speakers were declaring the mighty works of God. However, this is really not a case of "tongues and interpretation," since the speech was either in the native languages of the hearers and/or the Holy Spirit caused the hearers to understand in their own languages what was being spoken in tongues. This passage may thus not be relevant to this discussion; however, see comments below on Acts 10:44–47.<br /></span></i></blockquote><p><span style="font-family: inherit;"><b>Acts 10:44–47 </b><span>While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. <b>For they were hearing them speaking with tongues and exalting God</b>. Then Peter answered, "Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?"<br /></span></span></p><blockquote><i><span style="font-family: inherit;">The "exalting God" could have been the interpretation of what they were speaking in tongues. That Peter seems to equate what happened here with what happened to him and those with him at Pentecost (Acts 2:3–11, above) (i.e., "just as we did") may indicate that at Pentecost Peter and his companions did speak in tongues and the Holy Spirit "interpreted" their speech into the languages of the hearers.<br /></span></i></blockquote><p><span style="font-family: inherit;"><b>Acts 19:6</b><span> And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying.<br /></span></span></p><blockquote><span style="font-family: inherit;"><i>If the prophesying was the interpretation of the tongues they were speaking (and there is no indication one way or the other), then since prophesy is speech directed from God to man, this could be a possible instance of tongues being a message directed to men. Likewise, it could be showing that there is a difference between speaking with tongues and prophesying (i.e., one is from man to God, the other is from God to man). This verse may neither support nor refute the conclusion of this essay.</i><span><br /></span></span></blockquote><p><b><span style="font-family: inherit;">EPISTLES<br /></span></b></p><p><span style="font-family: inherit;"><b>Romans 8:26–27 </b><span>In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, <b>but the Spirit Himself intercedes for us with groanings too deep for words</b>; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.<br /></span></span></p><blockquote><i><span style="font-family: inherit;">If the "groanings too deep for words" is speaking or praying in tongues, it is speech (prayer) directed toward God.<br /></span></i></blockquote><p><span style="font-family: inherit;"><b>1 Corinthians 12:1–3</b><span> Now concerning spiritual gifts, brethren, I do not want you to be unaware. You know that when you were pagans, you were led astray to the mute idols, however you were led. Therefore I make known to you that no one speaking by the Spirit of God says, "Jesus is accursed"; <b>and no one can say, "Jesus is Lord," except by the Holy Spirit</b>.<br /></span></span></p><blockquote><i><span style="font-family: inherit;">If such saying by the Holy Spirit that "Jesus is Lord" relates to speaking in tongues (and I'm not saying that it does), it is speech directed toward God or speech extolling God. I would suggest based on Romans 10:9 and Philippians 2:11 that this saying "Jesus is Lord," in this context is probably a personal declaration or confession to God rather than a prophetic or declarative proclamation to men. If, however, Paul was talking about speech directed to men, and if it was related to speaking in tongues, then it might be an instance of tongues-speech being a message to men (two big "ifs").</span></i></blockquote><p><span style="font-family: inherit;"><b>1 Corinthians 14:2–19, 26–32 </b><b>For one who speaks in a tongue does not speak to men but to God</b><span>; for no one understands, but in his spirit he speaks mysteries. But one who prophesies speaks to men for edification and exhortation and consolation. One who speaks in a tongue edifies himself; but one who prophesies edifies the church. Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying. But now, brethren, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching? Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp? For if the bugle produces an indistinct sound, who will prepare himself for battle? So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air. There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning. If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me. So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church. Therefore let one who speaks in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. Otherwise <b>if you bless in the spirit</b> only, how will the one who fills the place of the ungifted say the "<b>Amen</b>" at <b>your giving of thanks</b>, since he does not know what you are saying? <b>For you are giving thanks well enough</b>, but the other person is not edified. I thank God, I speak in tongues more than you all; however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue…. What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, he must keep silent in the church; <b>and let him speak to himself and to God</b>. Let two or three prophets speak, and let the others pass judgment. But if a revelation is made to another who is seated, the first one must keep silent. For you can all prophesy one by one, so that all may learn and all may be exhorted; and the spirits of prophets are subject to prophets;<br /></span></span></p><blockquote><span style="font-family: inherit;"><i>He who "speaks in a tongue… [speaks] to God," so one would assume that any interpretation of that speaking should reflect that it's speech directed to God. Some have argued that speaking in tongues + interpretation = prophecy, hence speaking in tongues can be a message directed to men, like prophecy is. Paul doesn't seem to be saying that speaking in tongues + interpretation = prophecy, but that both edify the church. He does seems to indicate that speaking in tongues is speech or prayer directed to God, since he refers to it as "bless[ing] in the spirit" and as a "giving of thanks," and says that it calls for the response of "Amen." [In support of the view that Paul does not equate "tongues" with "prophecy," note that he seems to equate "prophecy"—but not "tongues" or the "interpretation" of tongues—with "revelation," since his list in verse 26 refers to "a revelation,… a tongue,… an interpretation" and omits "prophecy" (this omission is understandable if that's what he means by "revelation"), and his discussion in verses 29–30 clearly equates "prophecy"—but not "tongues" or the "interpretation" of tongues—with "revelation." On the other hand, in 14:6 he lists revelation and prophecy as different things.]</i><span><br /></span></span></blockquote><p><span style="font-family: inherit;"><b>Ephesians 5:18–19</b><span> And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, <b>speaking to one another in psalms and hymns and spiritual songs</b>, singing and making melody with your heart to the Lord;<br /></span></span></p><blockquote><i><span style="font-family: inherit;">If these "spiritual songs" are what Paul meant by "sing[ing] with the spirit" in 1 Corinthians 14:15, then the discussion there, as well as the immediate context here with "psalms and hymns," indicate that they are speech (song) directed to God or about God and hence should reflect that if interpreted.<br /></span></i></blockquote><p><span style="font-family: inherit;"><b>Ephesians 6:18</b><span> With all prayer and petition <b>pray at all times in the Spirit</b>, and with this in view, be on the alert with all perseverance and petition for all the saints,<br /></span></span></p><blockquote><i><span style="font-family: inherit;">If "pray... in the Spirit" means to speak or pray in tongues, it's speech directed to or about God.<br /></span></i></blockquote><p><span style="font-family: inherit;"><b>Colossians 3:16</b><span> Let the word of Christ richly dwell within you,<b> with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs</b>, singing with thankfulness in your hearts to God.<br /></span></span></p><blockquote><i><span style="font-family: inherit;">See the comments on Ephesians 5:18–19.<br /></span></i></blockquote><p><span style="font-family: inherit;"><b>Jude 20</b><span> But you, beloved, building yourselves up on your most holy faith, <b>praying in the Holy Spirit</b>, keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life.<br /></span></span></p><blockquote><i><span style="font-family: inherit;">This could possibly be translated "[by] praying in the Holy Spirit." If "praying in the Holy Spirit" means to pray in tongues, it supports what Paul writes in 1 Corinthians 14:4 about speaking in tongues edifying (building up) the one speaking. See the comments on 1 Corinthians 14:2–19 about this being speech directed to God.<br /></span></i></blockquote><p><b><span style="font-family: inherit;">WHAT DID JESUS DO?<br /></span></b></p><p><span style="font-family: inherit;">Some say that Jesus never spoke in tongues, and indeed we have no scriptural record that he ever did. Some hold that because speaking in tongues was a sign of the new dispensation inaugurated after Jesus' crucifixion and resurrection to declare the coming of the promised Holy Spirit, no one before that time (including Jesus) could have or would have spoken in tongues. There is no evidence that anyone in the Old Testament ever spoke in tongues either, though to say that they didn't is, as with Jesus, to argue from silence. Since the outpouring of the Holy Spirit at Pentecost was something new, it can be expected that a "new thing" would accompany this event. On the other hand, Peter equated the events at Pentecost with the fulfillment of Joel's prophesy (Joel 2:28) that God would one day pour out from His Spirit upon all flesh, a prophecy that hearkens back to Moses' desire that all God's people might be prophets (Numbers 11:29) and would prophesy as those with him had just done. There is always the possibility that speaking in tongues accompanied this prophetic speaking. Likewise, since Jesus was filled with the same Holy Spirit we receive as Christians, it is possible that he spoke in tongues even if that fact was not recorded, for he exhibited the other manifestations or gifts of the Spirit (e.g., prophecy, healing, faith, etc.).<br /></span></p><p><span style="font-family: inherit;"><b>Luke 10:21</b><span> At that very time <b>He [Jesus] rejoiced greatly in the Holy Spirit, and said, "I praise You, O Father, Lord of heaven and earth</b>, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight."<br /></span></span></p><blockquote><i><span style="font-family: inherit;">It is possible that what we have here is an account of Jesus praising God in tongues ("rejoiced greatly in the Holy Spirit") and then speaking the interpretation: "I praise You, O Father…." If so, this further supports what I've written here that speaking in tongues is speech or prayer directed toward God, and hence its interpretation will reflect speech or prayer directed toward God.<br /></span></i></blockquote><p><b><span style="font-family: inherit;">WHAT ARE THE IMPLICATIONS OF MY FINDINGS?<br /></span></b></p><p><span style="font-family: inherit;">What I have found—and hence what I will call my "conclusion"—based on searching the Scriptures on this subject, is that since speaking in tongues is primarily speech or prayer directed to God or about God, when that speech is "interpreted," the "interpretation" should reflect that fact. If it doesn't, then the "interpretation" is likely not the proper interpretation. My conclusion could be wrong, but, on the other hand:</span></p><ul><li><span style="font-family: inherit;">If my conclusion is correct, Charismatics and Pentecostals will have to seriously reconsider what they call "the interpretation of tongues" and their practices related to it.</span></li><li><b><i><span style="font-family: inherit;">If my conclusion is correct, then almost every "interpretation of a message in tongues" that a Charismatic or Pentecostal has heard <u><i>or has himself or herself given</i></u><i> has NOT been the "interpretation" of that message.</i></span></i></b></li><li><span style="font-family: inherit;">If my conclusion is correct, then that "sense" or "impression" a person has gotten whenever he or she felt that he or she "had the interpretation" of a message in tongues was not a "sense" from God—unless, with rare exception, the "interpretation" was in accord with what my conclusion says an interpretation of a message in tongues should be.</span></li></ul><p><span style="font-family: inherit;"><span>I later read (in the same book) this comment by Fee: "Prayer (and praise), therefore, seems the best way to view Paul's understanding of glossolalia [speaking in tongues]. At no point in 1 Corinthians 14 does Paul suggest that tongues is speech directed toward people." (p. 148). Fee endnotes these statements with the remark: "See further the exegesis of 1 Corinthians 14:5 in </span><b style="font-style: italic;">GEP </b>[God's Empowering Presence: </span>The Holy Spirit in the Letters of Paul<span style="font-family: inherit;">—see below]</span><span style="font-family: inherit;">, where I argue that the interpretation of a tongue does not thereby turn it into human-directed speech, but interprets the mystery spoken to God referred to in 14:2." (p. 151). Following is that exegesis:</span></p><p></p><blockquote><p>5 This verse summarizes the point of vv. 1–4 by making explicit Paul’s preference for prophecy over tongues in the assembly. As in vv. 2–4, he begins with tongues: “I would like you all to speak in tongues.” This sentence is often viewed as “merely conciliatory,” especially in light of 12:28–30 where he asserts that all do not speak in tongues.540 But that is not quite correct. Paul has already indicated that tongues have value for the individual, meaning in private, personal prayer (cf. vv. 14–15 and 18–19). Now he says of that dimension of spiritual life that he could wish all experienced the edification that came from such a gift of the Spirit. But that of course is not his present point; thus he quickly qualifies that “wish” by repeating the language of v. 1: “but rather that you prophesy.”</p><p>After such a summary one would expect in this letter that it might be followed by an explanatory “for” and a reason. In this case, however, he concludes with the proposition, “Greater is the one who prophesies than the one who speaks in tongues.” With these words two matters from the preceding argument are brought into focus. First, this defines the meaning of “greater gift” in the exhortation in 12:31; second, the reason prophecy is greater is related to the edification of the community, as the preceding argument makes certain. Thus it is not inherently greater, since all gifts come from the Spirit and are beneficial. It is greater precisely because it is intelligible and therefore can edify.</p><p>This last point is ensured by the final qualifying clause added to speaking in tongues: “unless he or she interprets,541 so that the church may be edified.” The problem is not with tongues per se but tongues without interpretation—which from the context seems very likely what the Corinthians were doing. The interpretation of the tongues-speech brings it within the framework of intelligibility, which in turn means that it too can edify the community. This does not imply that such a tongue is to be understood as directed toward the community, but that what the person has been speaking to God has now been made intelligible, so that others may benefit from the Spirit’s utterance.542 Thus, even though from Paul’s perspective prophecy is clearly preferable, it seems equally clear that the real urgency is not with tongues and prophecy, but with intelligible utterances in the gathered assembly so that all may be edified.</p><p>Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul (Grand Rapids, MI: Baker Academic, 2011), 220–221.</p></blockquote><p></p><p><span style="font-family: inherit;">On glance, therefore, it appears that Fee (a Pentecostal), who has undoubtedly thoroughly studied the subject, would support my conclusion. Fee's comment that speech in tongues and the interpretation have to do with "the mystery [i.e., a secret now revealed] spoken to God referred to in [1 Corinthians] 14:2" may allow for a message in tongues to be a kind of revelation, and hence its "interpretation" could resemble prophecy—but this would still not provide a scriptural basis for much of what has been and is regarded in the church as "interpretations" of messages in tongues.</span></p><p><b><span style="font-family: inherit;">A FINAL THOUGHT<br /></span></b></p><p><span style="font-family: inherit;"><span>I would urge anyone who reads and accepts this message and who formerly gave "interpretations" of messages in tongues to be cautious about soon giving "interpretations" that are more in line with what this essay concludes that such an "interpretation" should sound like. I would suggest that they first ask themselves how their "sense" that they now "have the interpretation" differs from what they previously felt when they gave an "interpretation" which they now agree, based on my conclusion, was probably </span><i>not</i><span> the interpretation and was probably </span><i>not</i><span> from God. (If what they felt then was similar to what they feel </span><i>whenever</i><span> they get a "word" from God or a "sense of what the Lord is doing," then I'd urge them to examine their discernment </span><i>in all areas</i><span>, not just in the matter of the interpretation of tongues.) I'm not trying to quench the Spirit. I'm just suggesting that if someone realizes and admits they have been in error for so long and on so many occasions in this area, they should be </span><i>very cautious</i><span> about thinking that, just because they have now been "more accurately" taught, they are now or in a short time able to discern the Spirit of God correctly and can again begin "interpreting" messages in tongues. I would advise that person and the leadership of their congregation to leave the "interpretation" of tongues for a time to those whose interpretations have in the past been according to what the Scriptures seem to teach. Hopefully the congregation has such people.<br /></span></span></p><p><b><span style="font-family: inherit;">POSTSCRIPT<br /></span></b></p><p><span style="font-family: inherit;">I sent a copy of this essay to Gordon Fee and received a response that basically said that from being in many situations where the "interpretation" did speak very directly to the needs of the church, his opinion was that: a) we may be experiencing a combination of a message in tongues followed by a prophetic word, rather than an "interpretation"; b) God may be accommodating himself to our weaknesses at this point; c) the New Testament may not address this issue; or d) a little bit of all the above.</span></p>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-33458567347011581652020-08-24T22:16:00.007-05:002022-02-06T12:15:49.710-06:00Same-Sex Sexual Relations In The New Testament And Contemporary Jewish And Christian Texts<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center; text-autospace: none; text-indent: 0.5in;"><b></b></p><div class="separator" style="clear: both; text-align: center;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhssA_79SjP4UfkINWkr9LJ4JcMMeLRu1riJSXkUGP7Me2DJozTwYBxQENRhJEbj_8_yCdCnQFN9fX-PuxtoyBUlP1TAfUjyVQThnVP4jANd9mhLXShKL99pVRcUQ2BQ1vQmPjn7g/s800/covfr.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: inherit;"><img border="0" data-original-height="509" data-original-width="800" height="326" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhssA_79SjP4UfkINWkr9LJ4JcMMeLRu1riJSXkUGP7Me2DJozTwYBxQENRhJEbj_8_yCdCnQFN9fX-PuxtoyBUlP1TAfUjyVQThnVP4jANd9mhLXShKL99pVRcUQ2BQ1vQmPjn7g/w512-h326/covfr.jpg" width="512" /></span></a></b></div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;">There are a very few
passages in the New Testament that seem to speak against same-sex sexual relations (often referred to as "homosexuality"). These are Romans 1:26–27, 1 Corinthians 6:9, and 1
Timothy 1:10, all attributed to the Apostle Paul. </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;">(I am omitting from this discussion two other New Testament passages: a) Jude 6–7, because it may be condemning the
inhabitants of Sodom and Gomorrah for attempting to have sex with angels,
rather than with humans of the same sex, though several of the texts I include seem to take it to mean the latter; and b) Revelation 22:15, because there is not
agreement that “dogs” (κύων kyōn) refers to homosexuals and/or pederasts and/or
sodomites.)</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;">A number of scholars
and writers have come out in support of same-sex relationships between
Christians by showing that the terms ἀρσενοκοίτης (arsenokoitēs) and μαλακός
(malakos) in 1 Corinthians 6:9 and 1 Timothy 1:10 likely refer to exploitive or
abusive dominant-submissive activities, and not to mutual and loving same-sex
relationships.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;"><span>And because the
condemnation of same-sex sexual activities expressed in Romans 1:26–27 is
directed at persons who acted “against nature” (</span><span lang="EL">παρὰ φύσιν</span><span>) after failing to glorify or thank God and/or turning
to idolatry, they similarly argue that it is therefore not condemning relations
between same-sex-attracted persons, as they are not acting “against [their]
nature.”</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;"><span>They also state that
our knowledge and understanding of sexual orientation and gender make it
anachronistic to apply the term “homosexuality” to those texts. Indeed, the
word “homosexual” (a fairly recent word at that) didn’t appear in an English
Bible translation until the 1946 New Testament of the Revised Standard Version
(RSV) as a translation in 1 Corinthians 6:9 of the two terms μαλακός (malakos)
and ἀρσενοκοίτης (arsenokoitēs), and it was subsequently changed to “sexual
perverts” when the full RSV Bible was published in 1952. See </span><a href="http://canyonwalkerconnections.com/word-homosexual-first-introduced-bible/"><span>http://canyonwalkerconnections.com/word-homosexual-first-introduced-bible/</span></a><span>.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;">However one views
the subject matter of these New Testament texts, other Jewish and Christian
texts of the time did seem to condemn same-sex sexual activities regardless of
the reasons persons engaged in them. Richard N. Longnecker refers to some of
these other texts when he writes:</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-autospace: none;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin: 0in 0in 0in 0.5in; text-autospace: none;"><span style="font-family: inherit;"><span>“…male homoeroticism is explicitly denounced in the
Jewish (OT) Scriptures<sup><a href="#footnote-103">103</a></sup> and in a number of the writings of Second Temple Judaism<sup><a href="#footnote-104">104</a></sup>—with female homoeroticism, while not mentioned in the Jewish (OT)
Scriptures or in the writings of Second Temple Judaism, being also condemned in
the Talmud.<sup><a href="#footnote-105">105</a></sup> ...Further, it needs to be noted that the connection between homosexuality and idolatry was commonly made by both Jews and Jewish Christians of Paul’s day. For example, in <i>T Naph</i> 3:2–4, which is probably a Jewish
writing that was later redacted by first-century Jewish Christians, there is
the statement:</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin: 9pt 0in 0in 1in; text-autospace: none;"><span style="font-family: inherit;"><span style="font-size: small;">The
sun, moon, and stars do not change their order, so you must not change the law
of God by the disorder of your deeds. Gentiles, in going astray and forsaking
the Lord, have changed their order and gone after stones and wooden objects,
led away by spirits of error. But not so you, my children. You have recognized
in heaven’s vault, in the earth, in the sea, and in all created things the Lord
who made them all, so you should not become like Sodom, which changed the order
of its nature.<sup><a href="#footnote-1">[1]</a></sup>
</span></span></p><p class="MsoNormal" style="line-height: normal; margin: 9pt 0in 0in; text-autospace: none;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span>Following are the texts and verses cited by Longnecker. (I’ve sometimes included more verses than Longnecker’s citation.)
As mentioned, they seem to show that there was blanket condemnation in Jewish and Christian thought of Paul’s time of any and all (male) same-sex sexual
activities. But this is not unexpected considering the times and the culture and what was understood and assumed and believed then and for centuries afterwards about human sexuality.</span><o:p></o:p></span></span><span style="font-family: inherit;"><span style="font-size: small;">
</span></span></p><p class="MsoNormal" style="line-height: normal; margin: 9pt 0in 0in; text-autospace: none;"><span style="font-family: inherit;"><span style="font-size: small;"><span style="font-family: inherit;"><b><span>Longnecker’s citations: <i>Letter of Aristeas</i> 152;
Philo, <i>De Abrahamo</i> 26.135–36; <i>De specialibus legibus</i> 2.14.50;
Josephus, <i>Contra Apion</i> 2.25, 199; <i>Sibylline Oracles</i> 2:73;
3:185–87, 594–600, 763; 5:386–433; <i>2 Enoch</i> 10:4; <i>Testament of Levi</i>
14:6; 17:11; <i>Testament of Naphtali</i> 3:2–4 ; 4:1.</span></b><o:p></o:p></span></span></span></p><span style="font-family: inherit;"><span style="font-size: small;">
<p class="MsoNormal" style="line-height: normal; margin: 9pt 0in 0in; text-autospace: none;"><o:p><span style="font-family: inherit;"> </span></o:p></p>
<table align="left" border="0" cellpadding="0" cellspacing="0" class="MsoNormalTable" style="border-collapse: collapse; margin-bottom: 7.75pt; margin-left: 6.75pt; margin-right: 6.75pt; mso-padding-alt: 0in 0in 0in 0in; mso-table-anchor-horizontal: column; mso-table-anchor-vertical: paragraph; mso-table-bspace: 10.0pt; mso-table-left: left; mso-table-lspace: 9.0pt; mso-table-rspace: 9.0pt; mso-yfti-tbllook: 1184;">
<tbody><tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Letter of
Aristeas 151–152</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>151 because
the strength of the whole body with its action rests upon the shoulders and
the legs.</span><sup>j2</sup><span> The symbolism</span><sup>k2</sup><span> conveyed by these things compels
us to make a distinction in the performance of all our acts, with
righteousness as our aim. This moreover explains why we are distinct from all
other men. 152 The majority of other men defile themselves in their
relationships, thereby committing a serious offense, and lands and whole
cities take pride in it: they not only procure</span><sup>l2</sup><span> the males, they
also defile mothers and daughters. We are quite separated from these
practices.</span><span> </span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><sup><span>j2</span></sup><span><span> The underlying thought here is that the cloven,
separate hoof is symbolic of the Jews and of their being separate and
distinct from other people.</span><br /></span><sup><span>k2</span></sup><span> The text is corrupt. Thackeray’s suggestion ho
semeioutai, “he signifies by symbols,” is adopted here.<br /></span><sup><span>l2</span></sup><span> Thackeray adopts Schmidt’s emendation proagousi,
“they procure.”</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha and the New Testament:
Expansions of the “Old Testament” and Legends, Wisdom, and Philosophical
Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic
Works, vol. 2 (New Haven; London: Yale University Press, 1985), 22–23.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Letter of
Aristeas 151–152</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>151 ἡ γὰρ ἰσχὺς
τῶν ὅλων σωμάτων μετʼ ἐνεργείας ἀπέρεισιν ἐπὶ τοὺς ὤμους ἔχει καὶ τὰ σκέλη.
μετὰ διαστολῆς οὖν ἅπαντα ἐπιτελεῖν πρὸς δικαιοσύνην ἀναγκάζει †τὸ σημειοῦσθαι†
διὰ τούτων· ἔτι δὲ καὶ διότι παρὰ πάντας ἀνθρώπους διεστάλμεθα.<br /></span><span>152 οἱ γὰρ
πλείονες τῶν λοιπῶν ἀνθρώπων ἑαυτοὺς μολύνουσιν ἐπιμισγόμενοι, συντελοῦντες
μεγάλην ἀδικίαν, καὶ χῶραι καὶ πόλεις ὅλαι σεμνύνονται ἐπὶ τούτοις. οὐ μόνον
γὰρ <προάγουσι> τοὺς ἄρσενας, ἀλλὰ καὶ τεκούσας ἔτι δὲ θυγατέρας
μολύνουσιν. ἡμεῖς δὲ ἀπὸ τούτων διεστάλμεθα.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span><o:p> </o:p></span><span>Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Philo, De
Abrahamo 26.133–140</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">XXVI. (133) And
what is signified by this is indicated in a most evident and careful manner
by the events which ensued. The country of the Sodomites was a district of
the land of Canaan, which the Syrians afterwards called Palestine, a country
full of innumerable iniquities, and especially of gluttony and debauchery,
and all the great and numerous pleasures of other kinds which have been built
up by men as a fortress, on which account it had been already condemned by
the Judge of the whole world. (134) And the cause of its excessive and
immoderate intemperance was the unlimited abundance of supplies of all kinds
which its inhabitants enjoyed. For the land was one with a deep soil, and
well watered, and as such produced abundant crops of every kind of fruit
every year. And he was a wise man and spoke truly who said—</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>“The greatest
cause of all iniquity<br /></span><span>Is found in
overmuch prosperity.”</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">(135) As men,
being unable to bear discreetly a satiety of these things, get restive like
cattle, and become stiff-necked, and discard the laws of nature, pursuing a
great and intemperate indulgence of gluttony, and drinking, and unlawful
connections; for not only did they go mad after women, and defile the
marriage bed of others, but also those who were men lusted after one another,
doing unseemly things, and not regarding or respecting their common nature,
and though eager for children, they were convicted by having only an abortive
offspring; but the conviction produced no advantage, since they were overcome
by violent desire; (136) and so, by degrees, the men became accustomed to be
treated like women, and in this way engendered among themselves the disease
of females, and intolerable evil; for they not only, as to effeminacy and
delicacy, became like women in their persons, but they made also their souls
most ignoble, corrupting in this way the whole race of man, as far as
depended on them. At all events, if the Greeks and barbarians were to have
agreed together, and to have adopted the commerce of the citizens of this
city, their cities one after another would have become desolate, as if they
had been emptied by a pestilence.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span><span>XXVII. (137)
But God, having taken pity on mankind, as being a Saviour and full of love
for mankind, increased, as far as possible, the natural desire of men and women
for a connexion together, for the sake of producing children, and detesting
the unnatural and unlawful commerce of the people of Sodom, he extinguished
it, and destroyed those who were inclined to these things, and that not by
any ordinary chastisement, but he inflicted on them an astonishing novelty,
and unheard of rarity of vengeance; (138) for, on a sudden, he commanded the
sky to become overclouded and to pour forth a mighty shower, not of rain but
of fire; and as the flame poured down, with a resistless and unceasing
violence, the fields were burnt up, and the meadows, and all the dense
groves, and the thick marshes, and the impenetrable thickets; the plain too
was consumed, and all the crop of wheat, and of everything else that was
sown; and all the trees of the mountain district were burnt up, the trunks
and the very roots being consumed.</span><br /></span><span>(139) And the
folds for the cattle, and the houses of the men, and the walls, and all that
was in any building, whether of private or public property, were all burnt.
And in one day these populous cities became the tomb of their inhabitants,
and the vast edifices of stone and timber became thin dust and ashes. (140)
And when the flames had consumed everything that was visible and that existed
on the face of the earth, they proceeded to burn even the earth itself,
penetrating into its lowest recesses, and destroying all the vivifying powers
which existed within it so as to produce a complete and everlasting
barrenness, so that it should never again be able to bear fruit, or to put
forth any verdure; and to this very day it is scorched up. For the fire of
the lightning is what is most difficult to extinguish, and creeps on
pervading everything, and smouldering.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Charles Duke
Yonge with Philo of Alexandria, The Works of Philo: Complete and Unabridged
(Peabody, MA: Hendrickson, 1995), 422–423.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Philo, De
Abrahamo 26.133–140</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>§
133 φανερώτατα μέντοι καὶ διαπονητότατα μηνύει διὰ τῶν
ἑξῆς τὸ δηλούμενον ἡ Σοδομιτῶν χώρα, μοῖρα τῆς Χανανίτιδος γῆς, ἣν ὕστερον ὠνόμασαν
Συρίαν Παλαιστίνην, ἀδικημάτων μυρίων ὅσων γεμισθεῖσα καὶ μάλιστα τῶν ἐκ
γαστριμαργίας καὶ λαγνείας ὅσα τε μεγέθη καὶ πλήθη τῶν ἄλλων ἡδονῶν ἐπιτειχίσασα
ἤδη παρὰ τῷ δικαστῇ τῶν ὅλων κατέγνωστο.<br /></span><span>§
134 αἴτιον δὲ τῆς περὶ τὸ ἀκολασταίνειν ἀμετρίας ἐγένετο
τοῖς οἰκήτορσιν ἡ τῶν χορηγιῶν ἐπάλληλος ἀφθονία· βαθύγειος γὰρ καὶ εὔυδρος οὖσα
χώρα παντοίων ἀνὰ πᾶν ἔτος εὐφορίᾳ καρπῶν ἐχρῆτο· “μεγίστη δʼ ἀρχὴ κακῶν” ὡς
εἶπέ τις οὐκ ἀπὸ σκοποῦ “τὰ λίαν ἀγαθά.”<br /></span><span>§
135 ὧν ἀδυνατοῦντες φέρειν τὸν κόρον ὥσπερ τὰ θρέμματα
σκιρτῶντες ἀπαυχενίζουσι τὸν τῆς φύσεως νόμον, ἄκρατον πολὺν καὶ ὀψοφαγίας καὶ
ὀχείας ἐκθέσμους μεταδιώκοντες· οὐ γὰρ μόνον θηλυμανοῦντες ἀλλοτρίους γάμους
διέφθειρον, ἀλλὰ καὶ ἄνδρες ὄντες ἄρρεσιν ἐπιβαίνοντες, τὴν κοινὴν πρὸς τοὺς
πάσχοντας οἱ δρῶντες φύσιν οὐκ αἰδούμενοι, παιδοσποροῦντες ἠλέγχοντο μὲν ἀτελῆ
γονὴν σπείροντες, ὁ δʼ ἔλεγχος πρὸς οὐδὲν ἦν ὄφελος, ὑπὸ βιαιοτέρας νικωμένων
ἐπιθυμίας<br /></span><span>§
136 εἶτʼ ἐκ τοῦ κατʼ ὀλίγον ἐθίζοντες τὰ γυναικῶν ὑπομένειν
τοὺς ἄνδρας γεννηθέντας θήλειαν κατεσκεύασαν αὐτοῖς νόσον, κακὸν δύσμαχον, οὐ
μόνον τὰ σώματα μαλακότητι καὶ θρύψει γυναικοῦντες, ἀλλὰ καὶ τὰς ψυχὰς ἀγεννεστέρας
ἀπεργαζόμενοι καὶ τό γε ἐπʼ αὐτοὺς ἧκον μέρος τὸ σύμπαν ἀνθρώπων γένος
διέφθειρον· εἰ γοῦν Ἕλληνες ὁμοῦ καὶ βάρβαροι συμφωνήσαντες ἐζήλωσαν τὰς
τοιαύτας ὁμιλίας, ἠρήμωντο ἂν ἑξῆς αἱ πόλεις ὥσπερ λοιμώδει νόσῳ κενωθεῖσαι<br /></span><span>§
137 λαβὼν δὲ ὁ θεὸς οἶκτον ἅτε σωτὴρ καὶ φιλάνθρωπος
τὰς μὲν κατὰ φύσιν ἀνδρῶν καὶ γυναικῶν συνόδους γινομένας ἕνεκα παίδων σπορᾶς
ηὔξησεν ὡς ἔνι μάλιστα, τὰς δʼ ἐκφύλους καὶ ἐκθέσμους διαμισήσας ἔσβεσε καὶ
τοὺς ὀργῶντας ἐπὶ ταύτας προβαλόμενος οὐχὶ τὰς ἐν ἔθει καινουργήσας δʼ ἐκτόπους
καὶ παρηλλαγμένας τιμωρίας ἐτιμωρήσατο<br /></span><span>§
138 κελεύει γὰρ ἐξαίφνης τὸν ἀέρα νεφωθέντα πολὺν ὄμβρον
οὐχ ὕδατος ἀλλὰ πυρὸς ὕειν· ἀθρόας δὲ νιφούσης ἀδιαστάτῳ καὶ ἀπαύστῳ ῥύμῃ
φλογός, ἐκαίοντο μὲν ἀγροὶ καὶ λειμῶνες καὶ λάσια ἄλση καὶ ἕλη δασύτατα καὶ
δρυμοὶ βαθεῖς, ἐκαίετο δʼ ἡ πεδιὰς καὶ ὁ τοῦ σίτου καὶ τῶν ἄλλων σπαρτῶν ἅπας
καρπός, ἐκαίετο δὲ καὶ τῆς ὀρεινῆς ἡ δενδροφόρος, στελεχῶν ῥίζαις αὐταῖς ἐμπιπραμένων·<br /></span><span>§
139 ἐπαύλεις δὲ καὶ οἰκίαι καὶ τείχη καὶ ὅσα ἐν οἰκοδομαῖς
ἰδιωτικὰ καὶ δημόσια πάντα συγκατεπίμπραντο καὶ ἡμέρᾳ μιᾷ αἱ μὲν εὐανδροῦσαι
πόλεις τάφος τῶν οἰκητόρων ἐγεγένητο, αἱ δʼ ἐκ λίθων καὶ ξύλων κατασκευαὶ
τέφρα καὶ λεπτὴ κόνις.<br /></span><span>§
140 ἐπεὶ δὲ τὰ ἐν φανερῷ καὶ ὑπὲρ γῆς ἅπαντα
κατανάλωσεν ἡ φλόξ, ἤδη καὶ τὴν γῆν αὐτὴν ἔκαιε κατωτάτω διαδῦσα καὶ τὴν ἐνυπάρχουσαν
ζωτικὴν δύναμιν ἔφθειρεν εἰς ἀγονίαν παντελῆ, ὑπὲρ τοῦ μηδʼ αὖθίς ποτε καρπὸν
ἐνεγκεῖν ἢ χλοηφορῆσαι τὸ παράπαν δυνηθῆναι· καὶ μέχρι νῦν καίεται, τὸ γὰρ
κεραύνιον πῦρ ἥκιστα σβεννύμενον ἢ νέμεται ἢ ἐντύφεται</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Peder Borgen,
Kåre Fuglseth, and Roald Skarsten, “The Works of Philo: Greek Text with
Morphology” (Bellingham, WA: Logos Bible Software, 2005).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 2;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Philo De
specialibus legibus 2.14.49–50</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">XIV. (49)
Wherefore, if truth were to be the judge, no wicked or worthless man can pass
a time of festival, no not even for the briefest period, inasmuch as he must
be continually pained by the consciousness of his own iniquities, even
though, with his soul, and his voice, and his countenance, he may pretend to
smile; for how can a man who is full of the most evil counsels, and who lives
with folly, have any period of genuine joy? A man who is in every respect
unfortunate and miserable, in his tongue, and his belly, and all his other
members, (50) since he uses the first for the utterance of things which ought
to be secret and buried in silence, and the second he fills full of abundance
of strong wine and immoderate quantities of food out of gluttony, and the
rest of his members he uses for the indulgence of unlawful desires and
illicit connections, not only seeking to violate the marriage bed of others,
but lusting unnaturally, and seeking to deface the manly character of the
nature of man, and to change it into a womanlike appearance, for the sake of
the gratification of his own polluted and accursed passions.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Charles Duke
Yonge with Philo of Alexandria, The Works of Philo: Complete and Unabridged
(Peabody, MA: Hendrickson, 1995), 573.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Philo De
specialibus legibus 2.14.49–50</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>§
49 διὸ παρʼ ἀληθείᾳ δικαζούσῃ τῶν φαύλων οὐδεὶς ἀλλʼ
οὐδὲ τὸν βραχύτατον χρόνον ἑορτάζει, συνειδήσει τῶν ἀδικημάτων ἀγχόμενος καὶ
τῇ ψυχῇ κατηφῶν, εἰ καὶ τῷ προσώπῳ μειδιᾶν καθυποκρίνεται ποῦ γὰρ ἔχει καιρὸν
ἀψευδοῦς εὐφροσύνης κακοβουλότατος ὢν καὶ συζῶν ἀφροσύνῃ καὶ περὶ πάντα ἀκαιρευόμενος
γλῶτταν, γαστέρα, τὰ γεννητικά;<br /></span><span>§
50 διʼ ἧς μὲν γὰρ ἐκλαλεῖ τὰ ἀπόρρητα καὶ ἡσυχαστέα,
τὴν δὲ ἀκράτου πολλοῦ καὶ ἐδεσμάτων ἀμέτρων ἀναπίμπλησιν ὑπὸ λαιμαργίας, τοῖς
δὲ καταχρῆται πρὸς ἐκνομωτάτους οἴστρους καὶ μίξεις ἀθέσμους, οὐ μόνον ἀλλοτρίοις
γάμοις ἐπιμεμηνώς, ἀλλὰ καὶ παιδεραστῶν καὶ βιαζόμενος τὸν ἄρρενα τῆς φύσεως
χαρακτῆρα παρακόπτειν καὶ μεταβάλλειν εἰς γυναικόμορφον ἰδέαν ἕνεκα τοῦ
μεμιασμένῳ καὶ ἐπαράτῳ πάθει χαρίσασθαι</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Peder Borgen,
Kåre Fuglseth, and Roald Skarsten, “The Works of Philo: Greek Text with
Morphology” (Bellingham, WA: Logos Bible Software, 2005).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 3;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Josephus,
Contra Apion 2.25, 199</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">25. (199) But then,
what are our laws about marriage? That law owns no other mixture of sexes but
that which nature hath appointed, of a man with his wife, and that this be
used only for the procreation of children. But it abhors the mixture of a
male with a male; and if anyone do that, death is his punishment.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Flavius
Josephus and William Whiston, The Works of Josephus: Complete and Unabridged
(Peabody: Hendrickson, 1987), 806.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
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<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Josephus,
Contra Apion 2.25, 199</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>14†
</span><sup>§199</sup><span> Τίνες δ ̓ οἱ περὶ γάμων νόμοι; μῖξιν μόνην οἶδεν ὁ
νόμος<br /></span><span>1†
τὴν κατὰ φύσιν τὴν πρὸς γυναῖκα καὶ ταύτην, εἰ μέλλοι τέκνων ἕνεκα<br /></span><span>2†
γίνεσθαι. τὴν δὲ πρὸς ἄρρενας ἀρρένων ἐστύγηκεν καὶ θάνατος<br /></span><span>3†
τοὐπιτίμιον, εἴ τις ἐπιχειρήσειεν.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Flavius
Josephus and Benedikt Niese, “Flavii Iosephi Opera Recognovit Benedictvs
Niese ...” (Berolini: apvd Weidmannos, 1888–).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 4;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 2:71–73;</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Do not steal
seeds. Whoever takes for himself is accursed<br /></span><span>(to
generations of generations, to the scattering of life.<br /></span><span>Do not practice
homosexuality, do not betray information, do not murder.)</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">( and )
Parentheses circumscribe words added by the translator. Ancient languages are
cryptic; verbs, nouns, and pronouns are often omitted. These are, of course,
necessary for idiomatic English and are presented within parentheses.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London:
Yale University Press, 1983), 347.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 2:71–73;</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>71 σπέρματα μὴ
κλέπτειν· ἐπαράσιμος ὅστις ἕληται<br /></span><span>72 (εἰς γενεὰς
γενεῶν <εἰς> σκορπισμὸν βιότοιο.<br /></span><span>73 μὴ ἀρσενοκοιτεῖν,
μὴ συκοφαντεῖν, μήτε φονεύειν.)</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 5;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 3:175–195</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>175 But then
will be the beginning</span><sup>v</sup><span> of another kingdom,<br /></span><span>white and
many-headed from the western sea.</span><sup>w<br /></sup><span>It will rule
over much land, and will shake many,<br /></span><span>and will
thereafter cause fear to all kings.<br /></span><span>It will
destroy much gold and silver<br /></span><span>180* from many
cities. But there will again be gold<br /></span><span>on the
wondrous earth, and then silver also and ornament.<br /></span><span>They will also
oppress mortals. But those men<br /></span><span>will have a
great fall when they launch on a course of unjust haughtiness.<br /></span><span>Immediately
compulsion to impiety will come upon these men.<br /></span><span>185* Male will
have intercourse with male and they will set up boys<br /></span><span>in houses of
ill-fame and in those days<br /></span><span>there will be
a great affliction among men and it will throw everything into confusion.<br /></span><span>It will cut up
everything and fill everything with evils<br /></span><span>with
disgraceful love of gain, ill-gotten wealth,<br /></span><span>190* in many
places, but especially in Macedonia.</span><sup>x<br /></sup><span>It will stir
up hatred. Every kind of deceit will be found among them<br /></span><span>until the
seventh reign, when<br /></span><span>a king of
Egypt, who will be of the Greeks by race, will rule.</span><sup>y<br /></sup><span>And then the
people of the great God will again be strong<br /></span><span>195* who will
be guides in life for all mortals.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><sup><span>v</span></sup><span> Or: “dominion.”<br /></span><sup><span>w</span></sup><span> Rome. The reference is to the Senate. As Lanchester
notes, Rome still appears here as a remote and unfamiliar power. The passage
fits the impression of Rome in the East after the battle of Magnesia (190
B.C.).<br /></span><span>* 2.73; 3.596,
764; 4.34; 5.166, 387, 430; LetAris 152 Philo, Abr 135 SpecLeg 2.50; 3.37<br /></span><span>Rom 1:26–27; 1
Cor 6:9f.<br /></span><span>* 3.613<br /></span><span>* 3.318; 608<br /></span><sup><span>x</span></sup><span> Macedonia was divided after the battle of Pydna in
168 B.C. and was made a Roman province in 147 B.C.<br /></span><sup><span>y</span></sup><span> Most probably either Ptolemy VI Philometor (if
Alexander is counted as the first king) or his anticipated successor. See the
Introduction to SibOr 3.<br /></span><span>* 1.384-385</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London:
Yale University Press, 1983), 366.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 3:175–195</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>175 αὐτὰρ ἔπειτʼ
ἄλλης βασιληίδος ἔσσεται ἀρχή<br /></span><span>176 λευκὴ καὶ
πολύκρανος ἀφʼ ἑσπερίοιο θαλάσσης,<br /></span><span>177 ἣ πολλῆς
γαίης ἄρξει, πολλοὺς δὲ σαλεύσει,<br /></span><span>178 καὶ πᾶσιν
βασιλεῦσι φόβον μετόπισθε ποιήσει,<br /></span><span>179 πολλὸν δʼ
αὖ χρυσόν τε καὶ ἄργυρον ἐξαλαπάξει<br /></span><span>180 ἐκ πόλεων
πολλῶν· πάλι δʼ ἔσσεται ἐν χθονὶ δίῃ<br /></span><span>181 χρυσίον, αὐτὰρ
ἔπειτα καὶ ἄργυρος ἠδέ τε κόσμος.<br /></span><span>182 καὶ
θλίψουσι βροτούς. μέγα δʼ ἔσσεται ἀνδράσι κείνοις<br /></span><span>183 πτῶμʼ, ὁπόταν
ἄρξωνθʼ ὑπερηφανίης ἀδίκοιο.<br /></span><span>184 αὐτίκα δʼ ἐν
τούτοις ἀσεβείας ἔσσετʼ ἀνάγκη,<br /></span><span>185 ἄρσην δʼ ἄρσενι
πλησιάσει στήσουσί τε παῖδας<br /></span><span>186 αἰσχροῖς ἐν
τεγέεσσι καὶ ἔσσεται ἤμασι κείνοις<br /></span><span>187 θλῖψις ἐν ἀνθρώποις
μεγάλη καὶ πάντα ταράξει,<br /></span><span>188 πάντα δὲ
συγκόψει καὶ πάντα κακῶν ἀναπλήσει<br /></span><span>189 αἰσχροβίῳ
φιλοχρημοσύνῃ, κακοκερδέι πλούτῳ,<br /></span><span>190 ἐν πολλαῖς
χώρῃσι, Μακηδονίῃ δὲ μάλιστα.<br /></span><span>191 μῖσος δʼ ἐξεγερεῖ
καὶ πᾶς δόλος ἔσσεται αὐτοῖς.<br /></span><span>192 [ἄχρι πρὸς
ἑβδομάτην βασιληίδα, ἧς βασιλεύσει<br /></span><span>193 Αἰγύπτου
βασιλεύς, ὃς ἀφʼ Ἑλλήνων γένος ἔσται].<br /></span><span>194 καὶ τότʼ ἔθνος
μεγάλοιο θεοῦ πάλι καρτερὸν ἔσται,<br /></span><span>195 οἳ
πάντεσσι βροτοῖσι βίου καθοδηγοὶ ἔσονται.</span><span> </span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 6;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 3:591–600</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>For on the
contrary, at dawn they lift up holy arms<br /></span><span>toward heaven,
from their beds, always sanctifying their flesh</span><sup>t3<br /></sup><span>with water, and
they honor only the Immortal who always rules,<br /></span><span>and then their
parents. Greatly, surpassing all men,<br /></span><span>595* they are
mindful of holy wedlock,<br /></span><span>and they do
not engage in impious intercourse with male children,<br /></span><span>as do
Phoenicians, Egyptians, and Romans,<br /></span><span>spacious
Greece and many nations of others,<br /></span><span>Persians and
Galatians and all Asia, transgressing<br /></span><span>600 the holy
law of immortal God, which they transgressed.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><sup><span>t3</span></sup><span> So Clement, Protrepticus 6.70; MSS read “hands.”<br /></span><span>* 3.185, etc.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H. Charlesworth,
The Old Testament Pseudepigrapha, vol. 1 (New York; London: Yale University
Press, 1983), 375.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 3:591–600</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>591 ἀλλὰ γὰρ ἀείρουσι
πρὸς οὐρανὸν ὠλένας ἁγνάς<br /></span><span>592 ὄρθριοι ἐξ
εὐνῆς αἰεὶ χρόα ἁγνίζοντες<br /></span><span>593 ὕδατι καὶ
τιμῶσι μόνον τὸν ἀεὶ μεδέοντα<br /></span><span>594 ἀθάνατον
καὶ ἔπειτα γονεῖς· μέγα δʼ ἔξοχα πάντων<br /></span><span>595 ἀνθρώπων ὁσίης
εὐνῆς μεμνημένοι εἰσίν·<br /></span><span>596 κοὐδὲ πρὸς
ἀρσενικοὺς παῖδας μίγνυνται ἀνάγνως,<br /></span><span>597 ὅσσα τε
Φοίνικες Αἰγύπτιοι ἠδὲ Λατῖνοι<br /></span><span>598 Ἑλλάς τʼ εὐρύχορος
καὶ ἄλλων ἔθνεα πολλά<br /></span><span>599 Περσῶν καὶ
Γαλατῶν πάσης τʼ Ἀσίης παραβάντες<br /></span><span>600 ἀθανάτοιο
θεοῦ ἁγνὸν νόμον *ὃν παρέβησαν*</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 7;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 3:762–764</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>But urge on
your minds in your breasts<br /></span><span>and shun
unlawful worship. Worship the Living One.<br /></span><span>* Avoid
adultery and indiscriminate intercourse with males.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>* 3.184–86,
etc.<br /></span><span>2.280f.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London:
Yale University Press, 1983), 379.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 3:762–764</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>762 ἀλλὰ
κατασπεύσαντες ἑὰς φρένας ἐν στήθεσσιν,<br /></span><span>763 φεύγετε
λατρείας ἀνόμους, τῷ ζῶντι λάτρευε·<br /></span><span>764 μοιχείας
πεφύλαξο καὶ ἄρσενος ἄκριτον εὐνήν·</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 8;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 5:386–433</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><b><span style="font-family: inherit;">Admonition
to the Romans</span></b></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>* Matricides,
desist from boldness and evil daring,<br /></span><span>you who
formerly impiously catered for pederasty<br /></span><span>and set up in
houses prostitutes who were pure before,<br /></span><span>with insults
and punishment and toilsome disgrace.<br /></span><span>390* For in
you mother had intercourse with child unlawfully,<br /></span><span>and daughter
was joined with her begetter as bride.<br /></span><span>In you also
kings defiled their ill-fated mouths.<br /></span><span>In you also
evil men practiced bestiality.<br /></span><span>Be silent,
most lamentable evil city, which indulges in revelry.<br /></span><span>395 For no
longer in you will virgin maidens<br /></span><span>tend the
divine fire of sacred nourishing wood.</span><sup>v3</sup></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><b><span style="font-family: inherit;">Destruction
of the Temple</span></b></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>The desired
Temple has long ago been extinguished by you,<br /></span><span>When I saw the
second Temple cast headlong,<br /></span><span>soaked in fire
by an impious hand,<br /></span><span>400 the
ever-flourishing, watchful Temple of God<br /></span><span>* made by holy
people and hoped<br /></span><span>by their</span><sup>w3</sup><span>
soul and body to be always imperishable.<br /></span><span>For among them
no one carelessly praises a god<br /></span><span>of
insignificant clay, nor did a clever sculptor make one from rock,<br /></span><span>405* nor
worship ornament of gold, a deception of souls.<br /></span><span>But they
honored the great God, begetter of all<br /></span><span>who have
God-given breath, with holy sacrifices and hecatombs.<br /></span><span>But now a
certain insignificant and impious king<br /></span><span>has gone up,
cast it down, and left it in ruins<br /></span><span>410 with a
great horde and illustrious men.<br /></span><span>He himself
perished at immortal hands when he left the land,</span><sup>x3<br /></sup><span>and no such
sign has yet been performed among men<br /></span><span>that others
should think to sack a great city.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><b><span style="font-family: inherit;">The advent
of a savior figure</span></b></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>* For a
blessed man came from the expanses of heaven</span><sup>y3<br /></sup><span>415 with a
scepter in his hands which God gave him,<br /></span><span>and he gained
sway over all things well, and gave back the wealth<br /></span><span>to all the
good, which previous men had taken.<br /></span><span>He destroyed
every city from its foundations with much fire<br /></span><span>and burned
nations of mortals who were formerly evildoers.<br /></span><span>420* And the city
which God desired, this he made<br /></span><span>more brilliant
than stars and sun and moon,<br /></span><span>and he
provided ornament and made a holy temple,</span><sup>z3<br /></sup><span>exceedingly
beautiful in its fair shrine,</span><sup>a4</sup><span> and he fashioned<br /></span><span>* a great and
immense tower over many stadia<br /></span><span>425* touching even
the clouds and visible to all,<br /></span><span>so that all
faithful and all righteous people could see<br /></span><span>the glory of
eternal God, a form desired.<br /></span><span>East and West
sang out the glory of God.<br /></span><span>For terrible
things no longer happen to wretched mortals,<br /></span><span>430* no
adulteries or illicit love of boys,<br /></span><span>no murder, or
din of battle, but competition is fair among all.<br /></span><span>It is the last
time of holy people when God, who thunders on high,<br /></span><span>founder of the
greatest temple, accomplishes these things.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>* 5.363<br /></span><span>3.185, etc.<br /></span><span>* 7.43–45<br /></span><sup><span>v3</span></sup><span> Gk. para soi gʾhierēs for para soio tēn tēs
(Rzach). The reference is to the burning of the temple of Vesta in A.D. 64.<br /></span><span>* 3.13, etc.<br /></span><sup><span>w3</span></sup><span> Gk. autōn for autou (Rzach). The reference is, of
course, to Herod’s Temple.<br /></span><span>* 5.268<br /></span><sup><span>x3</span></sup><span> Reading chersin hupʾ athanatois apobas gēs
(Geffcken). The king is Titus, but his death was not in any way miraculous.<br /></span><span>* 5.256, etc.<br /></span><sup><span>y3</span></sup><span> The past tense is used by anticipation. The
heavenly origin of the savior figure accords with the consistent expectation
of SibOr 5.<br /></span><span>* 5.261;
Lactantius, DivInst 7.24.6<br /></span><sup><span>z3</span></sup><span> Gk. hagion tʾoikon; (Rzach: oikon [“house” or
“temple”] is added).<br /></span><sup><span>a4</span></sup><span> Gk. en sēkō kalō for ensarkon kalon (Lanchester).
Contrast the new Jerusalem in Rev 21:22 in which there is no temple.<br /></span><span>* 5.251-252.<br /></span><span>* Ps 19:1<br /></span><span>* 3.764</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H. Charlesworth,
The Old Testament Pseudepigrapha, vol. 1 (New York; London: Yale University
Press, 1983), 402–403.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Sibylline
Oracles 5:386–433</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>386
μητρολέται, παύσασθε θράσους τόλμης τε κακούργου,<br /></span><span>387 οἳ τὸ
πάλαι παίδων κοίτην ἐπορίζετʼ ἀνάγνως<br /></span><span>388 καὶ τέγεσιν
πόρνας ἐστήσατε τὰς πάλαι ἁγνάς<br /></span><span>389 ὕβρεσι καὶ
κολάσει κἀσχημοσύνῃ πολυμόχθῳ.<br /></span><span>390 ἐν σοὶ γὰρ
μήτηρ τέκνῳ ἐμίγη ἀθεμίστως,<br /></span><span>391 καὶ
θυγάτηρ γενετῆρι ἑῷ συζεύξατο νύμφη·<br /></span><span>392 ἐν σοὶ καὶ
βασιλεῖς στόμα δύσμορον ἐξεμίηναν,<br /></span><span>393 ἐν σοὶ καὶ
κτηνῶν εὗρον κοίτην κακοὶ ἄνδρες.<br /></span><span>394 σίγησον,
πανόδυρτε κακὴ πόλι, κῶμον ἔχουσα·<br /></span><span>395 οὐκέτι γὰρ
*παρὰ σοῖο τὴν τῆς* φιλοθρέμμονος ὕλης<br /></span><span>396 παρθενικαὶ
κοῦραι πῦρ ἔνθεον ὠρήσουσιν.<br /></span><span>397 ἔσβεσται
παρὰ σεῖο πάλαι πεποθημένος οἶκος,<br /></span><span>398 ἡνίκα
δεύτερον εἶδον ἐγὼ ῥιπτούμενον οἶκον<br /></span><span>399 πρηνηδὸν
πυρὶ τεγγόμενον διὰ χειρὸς ἀνάγνου,<br /></span><span>400 οἶκον ἀεὶ
θάλλοντα, θεοῦ τηρήμονα ναόν,<br /></span><span>401 ἐξ ἁγίων
γεγαῶτα καὶ ἄφθιτον αἰὲν ἐόντα<br /></span><span>402 ἐκ ψυχῆς ἐλπιζόμενον
καὶ σώματος *αὐτοῦ*.<br /></span><span>403 οὐ γὰρ ἀκηδέστως
*αἰνεῖ* θεὸν ἐξ ἀφανοῦς γῆς<br /></span><span>404 οὐδὲ
πέτρης ποίησε σοφὸς τέκτων παρὰ τούτοις,<br /></span><span>405 οὐ χρυσοῦ
κόσμον, ἀπάτην ψυχῶν ἐσεβάσθη.<br /></span><span>406 ἀλλὰ μέγαν
γενετῆρα θεὸν πάντων θεοπνεύστων<br /></span><span>407 ἐν θυσίαις
ἁγίαις ἐγέραιρον καὶ ἑκατόμβαις.<br /></span><span>408 νῦν δέ τις
ἐξαναβὰς ἀφανὴς βασιλεὺς καὶ ἄναγνος<br /></span><span>409 ταύτην ἔρριψεν
καὶ ἀνοικοδόμητον ἀφῆκεν<br /></span><span>410 σὺν πλήθει
μεγάλῳ καὶ ἀνδράσι κυδαλίμοισιν.<br /></span><span>411 αὐτὸς δʼ ὤλετο
*χέρσον ἀπʼ ἀθανάτην ἐπιβὰς γῆν*,<br /></span><span>412 κοὐκέτι σῆμα
τοιοῦτον ἐπʼ ἀνθρώποισι τέτυκτο,<br /></span><span>413 ὥστε δοκεῖν
ἑτέρους μεγάλην πόλιν ἐξαλαπάξαι.<br /></span><span>414 ἦλθε γὰρ οὐρανίων
νώτων ἀνὴρ μακαρίτης<br /></span><span>415 σκῆπτρον ἔχων
ἐν χερσίν, ὅ οἱ θεὸς ἐγγυάλιξεν,<br /></span><span>416 καὶ πάντων
ἐκράτησε καλῶς πᾶσίν τʼ ἀπέδωκεν<br /></span><span>417 τοῖς ἀγαθοῖς
τὸν πλοῦτον, ὃν οἱ πρότεροι λάβον ἄνδρες.<br /></span><span>418 πᾶσαν δʼ ἐκ
βάθρων εἷλεν πόλιν ἐν πυρὶ πολλῷ<br /></span><span>419 καὶ δήμους
ἔφλεξε βροτῶν τῶν πρόσθε κακούργων<br /></span><span>420 καὶ πόλιν,
ἣν ἐπόθησε θεός, ταύτην ἐποίησεν<br /></span><span>421
φαιδροτέραν ἄστρων τε καὶ ἡλίου ἠδὲ σελήνης<br /></span><span>422 καὶ κόσμον
κατέθηχʼ ἅγιόν τʼ …… ἐποίησεν<br /></span><span>423 ἔνσαρκον
καλὸν περικαλλέα ἠδὲ ἔπλασσεν<br /></span><span>424 πολλοῖς ἐν
σταδίοισι μέγαν καὶ ἀπείρονα πύργον<br /></span><span>425 αὐτῶν ἁπτόμενον
νεφέων καὶ πᾶσιν ὁρατόν,<br /></span><span>426 ὥστε
βλέπειν πάντας πιστοὺς πάντας τε δικαίους<br /></span><span>427 ἀιδίοιο
θεοῦ δόξαν, πεποθημένον εἶδος·<br /></span><span>428 ἀντολίαι
δύσιές τε θεοῦ κλέος ἐξύμνησαν.<br /></span><span>429 οὐκέτι γὰρ
πέλεται *δειλοῖσι βροτοῖσιν δεινά*<br /></span><span>430 οὐδὲ
γαμοκλοπίαι καὶ παίδων Κύπρις ἄθεσμος,<br /></span><span>431 οὐ φόνος οὐδὲ
κυδοιμός, ἔρις δʼ ἐν πᾶσι δικαίη.<br /></span><span>432 ὕστατος ἔσθʼ
ἁγίων καιρός, ὅτε ταῦτα περαίνει<br /></span><span>433 θεὸς ὑψιβρεμέτης,
κτίστης ναοῖο μεγίστου.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 9;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>2 Enoch 10:4</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>4* And I said,
“Woe, woe! How very frightful this place is!” And those men said to me, “This
place, Enoch, has been prepared for those</span><sup>k</sup><span> who do not glorify God,
who practice on the earth the sin |which is against nature, which is child
corruption in the anus in the manner of Sodom|,</span><sup>l</sup><span> of witchcraft,
enchantments,</span><sup>m</sup><span> divinations, trafficking with demons, who boast
about their evil deeds—|stealing, lying, insulting, coveting, resentment,
fornication, murder|</span><sup>n</sup><span>—</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>* Mt 25:41<br /></span><span>Rom 1:32<br /></span><sup><span>k</span></sup><span> The vices for which the wicked are in the place of
torture are not simply the opposite of the virtues in ch. 9, nor
corresponding sins of omission, except for starving the hungry, stripping the
destitute naked, and idolatry. Even so the schemes are compatible, at least
when the glosses are removed; but here the black arts are forbidden. The more
specific Jewish duties—circumcision, sabbath-keeping, food taboos, sex taboos
(as distinct from fornication and deviant practices)—are not listed. There is
nothing here that any god-fearer, Jew or Christian, would not affirm.<br /></span><span>| This siglum
indicates a letter incorrectly omitted by an ancient scribe.<br /></span><span>| This siglum
indicates a letter incorrectly omitted by an ancient scribe.<br /></span><sup><span>l</span></sup><span> The reference to sodomy is found only in P, which
has similar additions in ch. 34. On prokhodŭ = otverstie (“aperture”) see
MSD, vol. 2, p. 1604. Slav. zadneprokhodnoe otverstie = “anus.”<br /></span><sup><span>m</span></sup><span> V N agree with J P R as reading obajanije, which
means “magic” or more precisely “sorcery.” The reading of A U (obaženija,
“calumnies”) is inferior.<br /></span><span>| This siglum
indicates a letter incorrectly omitted by an ancient scribe.<br /></span><span>| This siglum
indicates a letter incorrectly omitted by an ancient scribe.<br /></span><sup><span>n</span></sup><span> The list of vices at the end of vs. 4 is found only
in P.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London:
Yale University Press, 1983), 118.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>2 Enoch 10:4</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">No extant
Greek text</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 10;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Levi 14:6</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">6* You teach
the Lord’s commands out of greed for gain; married women you profane; you
have intercourse with whores and adulteresses. You take gentile women for
your wives and your sexual relations will become like Sodom and Gomorrah.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">* Micah 3:11</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London:
Yale University Press, 1983), 793.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Levi 14:6</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">6 ἐν πλεονεξίᾳ
τὰς ἐντολὰς κυρίου διδάξετε, τὰς ὑπάνδρους βεβηλώσετε, καὶ παρθένους Ἰερουσαλὴμ
μιανεῖτε, καὶ πόρναις καὶ μοιχαλίσι συναφθήσεσθε, θυγατέρας ἐθνῶν λήψεσθε εἰς
γυναῖκας, καθαρίζοντες αὐτὰς καθαρισμῷ παρανόμῳ, καὶ γενήσεται ἡ μεῖξις ὑμῶν
Σόδομα καὶ Γόμορρα ἐν ἀσεβείᾳ.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology” (Bellingham,
WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 11;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Levi 17:11</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">11 In the
seventh week there will come priests: idolators, adulterers, money lovers,
arrogant, lawless, voluptuaries, pederasts, those who practice bestiality.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H. Charlesworth,
The Old Testament Pseudepigrapha, vol. 1 (New York; London: Yale University
Press, 1983), 794.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Levi 17:11</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">11 ἐν δὲ τῷ ἑβδόμῳ
ἑβδοματικῷ ἥξουσιν οἱ ἱερεῖς εἰδωλολατροῦντες, μάχιμοι, φιλάργυροι, ὑπερήφανοι,
ἄνομοι, ἀσελγεῖς, παιδοφθόροι καὶ κτηνοφθόροι.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 12;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Naphtali 3:2–4</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">2 Sun, moon, and
stars do not alter their order; thus you should not alter the Law of God by
the disorder of your actions. 3* The gentiles, because they wandered astray
and forsook the Lord, have changed the order, and have devoted themselves to
stones and sticks, patterning themselves after wandering spirits. 4* But you,
my children, shall not be like that: In the firmament, in the earth, and in
the sea, in all the products of his workmanship discern the Lord who made all
things, so that you do not become like Sodom, which departed from the order
of nature.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>* Deut 4:28<br /></span><span>Wis Sol 14:21<br /></span><span>Jude 12–13<br /></span><span>* Gen 19:1<br /></span><span>Jude 7</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London:
Yale University Press, 1983), 812.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Naphtali 3:2–4</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>2 Ἥλιος καὶ
σελήνη καὶ ἀστέρες οὐκ ἀλλοιοῦσι τάξιν αὐτῶν· οὕτως καὶ ὑμεῖς μὴ ἀλλοιώσετε
νόμον Θεοῦ ἐν ἀταξίᾳ πράξεων ὑμῶν.<br /></span><span>3 Ἔθνη
πλανηθέντα καὶ ἀφέντα τὸν Κύριον ἠλλοίωσαν τάξιν αὐτῶν, καὶ ἐπηκολούθησαν
λίθοις καὶ ξύλοις, ἐξακολουθήσαντες πνεύμασι πλάνης.<br /></span><span>4 Ὑμεῖς δὲ μὴ
οὕτως, τέκνα μου, γνόντες ἐν στερεώματι, ἐν γῇ, καὶ ἐν θαλάσσῃ, καὶ πᾶσι τοῖς
δημιουργήμασι, Κύριον τὸν ποιήσαντα ταῦτα πάντα, ἵνα μὴ γένησθε ὡς Σόδομα, ἥτις
ἐνήλλαξε τάξιν φύσεως αὐτῆς.</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 13; mso-yfti-lastrow: yes;">
<td style="border: 1pt solid; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Naphtali 4:1</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">4 1 “I say
these things, my children, because I have read in the writing of holy Enoch
that you also will stray from the Lord, living in accord with every wickedness
of the gentiles and committing every lawlessness of Sodom.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">James H.
Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York; London:
Yale University Press, 1983), 812.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid; border-left: none; border-right: 1pt solid; border-top: none; padding: 5.75pt; width: 239.4pt;" valign="top" width="319">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><span>Testament of
Naphtali 4:1</span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">1 Ταῦτα λέγω,
τέκνα μου, ὅτι ἀνέγνων ἐν γραφῇ ἁγίᾳ Ἐνώχ, ὅτι καίγε καὶ ὑμεῖς ἀποστήσεσθε ἀπὸ
Κυρίου, πορευόμενοι κατὰ πᾶσαν πονηρίαν ἐθνῶν, καὶ ποιήσετε κατὰ πᾶσαν ἀνομίαν
Σοδόμων.</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;">Ken Penner and
Michael S. Heiser, “Old Testament Greek Pseudepigrapha with Morphology”
(Bellingham, WA: Lexham Press, 2008).</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-element-anchor-horizontal: column; mso-element-anchor-vertical: paragraph; mso-element-frame-hspace: 9.0pt; mso-element-wrap: around; mso-element: frame; mso-height-rule: exactly;"><span style="font-family: inherit;"><o:p></o:p></span></p>
</td>
</tr>
</tbody></table>
<p class="MsoNormal"><span style="font-family: inherit;"><br /></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: inherit; line-height: 115%; mso-fareast-font-family: "Times New Roman";"><br clear="all" style="mso-special-character: line-break;" />
<o:p></o:p></span></p>
<div class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: inherit; line-height: 115%; mso-fareast-font-family: "Times New Roman";">
<hr align="left" size="1" width="33%" />
</span></div>
<p class="MsoNormal" id="footnote-103"><span><sup>103</sup> See Lev 18:22, “Do not lie with a man as one lies with a woman; that is
detestable”; Lev 20:13, “If a man lies with a man as one lies with a woman,
both of them have done what is detestable. They must be put to death; their
blood will be on their own heads.”</span></p><p class="MsoNormal"><span style="font-family: inherit;"><o:p></o:p></span></p>
<p class="MsoNormal" id="footnote-104"><span><sup>104</sup> See <i>Let Aris</i> 152; Philo, <i>De
Abrahamo</i> 26.135–36; <i>De specialibus legibus</i> 2.14.50; Josephus, <i>Contra
Apion</i> 2.25, 199; <i>Sib Or</i> 2:73; 3:185–87, 594–600, 763; 5:386–433; <i>2
En</i> 10:4; <i>T Levi</i> 14:6; 17:11; <i>T Naph</i> 4:1.<o:p></o:p>
</span></p><p class="MsoNormal"><span><span style="font-family: inherit;"></span></span></p><p class="MsoNormal" id="footnote-105"><span><span style="font-family: inherit;"><span><sup>105</sup> See, e.g., <i>Sifra Lev.</i> 18:3; <i>b.
Sabb.</i> 65a; <i>b. Yebam.</i> 76a.<o:p></o:p>
</span></span></span></p><p class="MsoNormal"><span><span style="font-family: inherit;"><span>OT Old Testament<o:p></o:p>
</span></span></span></p><p class="MsoNormal"><span><span style="font-family: inherit;"><span><span style="font-family: inherit;"><i>Let Aris Letter of
Aristeas</i></span><o:p></o:p>
</span></span></span></p><p class="MsoNormal"><span><span style="font-family: inherit;"><span><span style="font-family: inherit;"><i>Sib Or Sibylline Oracles</i><o:p></o:p></span></span></span></span></p><span><span style="font-family: inherit;"><span>
<p class="MsoNormal"><span style="font-family: inherit;"><i>2 En 2 Enoch</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: inherit;"><i>T Levi Testament of Levi</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: inherit;"><i>T Naph</i> <i>Testament of Naphtali</i><o:p></o:p></span></p>
<p class="MsoNormal" id="footnote-1"><span><sup>[1]</sup> Richard N. Longenecker, <i>The
Epistle to the Romans: A Commentary on the Greek Text</i>, ed. I. Howard
Marshall and Donald A. Hagner, New International Greek Testament Commentary
(Grand Rapids, MI: William B. Eerdmans Publishing Company, 2016), 217–218.<o:p></o:p></span></p><p></p><p></p><p></p><p></p><p></p><p></p></span><p></p></span><p></p><p></p></span></span></span><p></p>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-2733035960837024442020-08-10T15:35:00.051-05:002022-12-05T17:53:44.200-06:00Thoughts On Romans 5<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwzahPQ0W6PszpurKGwUxp6hoDN0jH1VKeanpZyNqQFu32UkkeYpZ4EuX2jLEvL22wjePEqPK3FbqpRzXyH51HpIeM6gPU3auwvnQxFQ0NXgNvIHx3ABMVWyogUnor8ZGeL6uE6w/s703/screenshot-2019-06-25-at-15.31.34.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="480" data-original-width="703" height="280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwzahPQ0W6PszpurKGwUxp6hoDN0jH1VKeanpZyNqQFu32UkkeYpZ4EuX2jLEvL22wjePEqPK3FbqpRzXyH51HpIeM6gPU3auwvnQxFQ0NXgNvIHx3ABMVWyogUnor8ZGeL6uE6w/w410-h280/screenshot-2019-06-25-at-15.31.34.png" width="410" /></a></div><p></p><p><span>Many Eastern Orthodox writers say (contra Augustine's teaching of original sin or the idea that we're guilty of and/or were condemned by Adam's sin) that Romans 5:12 means that people sin because they’re mortal:<sup><a href="#footnote-1">1</a></sup></span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p class="MsoNormal"><span style="line-height: 115%;">Romans 5:12
(SBLGNT): </span><span style="line-height: 115%;"></span><span>12 Διὰ τοῦτο
ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ
θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν <span style="color: #2b00fe;">ἐφʼ ᾧ πάντες ἥμαρτον</span>—</span></p><p class="MsoNormal"><span style="line-height: 115%;"><o:p></o:p></span></p><p class="MsoNormal"><span>12
Therefore,<sup><a href="#footnote-2">2</a></sup> just as through one man this thing “sin” came into the world, and,
through this “sin,” this thing “death” came into the world—and so to all humans
this “death” spread, <span style="color: #2b00fe;">and that is why all [have] sinned</span> (usually translated
“<span style="color: #2b00fe;">because all sinned</span>”)— (My translation/interpretation of the Greek)</span></p></blockquote>
<p class="MsoNormal"><span>I.e., we don't die because we have somehow inherited Adam's sin. Rather, we sin because we are mortal and subject to death due to Adam's transgression, with all the temptations and weaknesses that entails. As Paul continues:</span></p>
<blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p class="MsoNormal"><span style="line-height: 115%;">Romans 5:13–21
(SBLGNT): </span><span>13 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται
μὴ ὄντος νόμου,</span><span> </span><span>14 ἀλλὰ ἐβασίλευσεν ὁ
θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς
παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 15 Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως
καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον
ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς
τοὺς πολλοὺς ἐπερίσσευσεν.</span><span> </span><span>16 καὶ οὐχ ὡς
διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ
χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.</span><span> </span><span>17 εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός,
πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης
λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 18 Ἄρα οὖν ὡς διʼ ἑνὸς
παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος
εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·</span><span> </span><span>19 ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ
πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ
πολλοί.</span><span> </span><span>20 νόμος δὲ παρεισῆλθεν ἵνα
πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ
χάρις,</span><span> </span><span>21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία
ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ
Χριστοῦ τοῦ κυρίου ἡμῶν.</span></p><p class="MsoNormal"><span>13 For
until there was [the] Law, sin was in the world, but sin is not charged against
a person when there is no Law. 14 Yet death reigned from Adam until the
time of Moses [and the giving of the Law] even over those who didn’t sin in the
same way as Adam’s transgression, who is a type of the one who was to come.
15 But the free gift is indeed not like the trespass. For if by the trespass
of the one man the many died, much more have the grace of God and the gracious gift
from the [actions of the] one man, Jesus Christ, abounded to the many.
16 And the free gift is not like what resulted from the one man [Adam]
having sinned. For the judgment following the one man’s trespass resulted in
condemnation, but the free gift following many trespasses resulted in acquittal/justification.
17 For if by the one man’s trespass death reigned through that one man,
much more will those receiving the abundance of the grace and the free gift of
righteousness reign in life through the one man, Jesus Christ.
18 Therefore just as by the trespass of the one man all humans received condemnation
[that results in death], so also by the righteous act of the one man all humans
received justification that results in life. 19 For just as by the disobedience
of the one man the many were made sinners, so also by the obedience of the one
man the many will be made righteous. 20 And [the] Law came in, with the
result that the trespass[ing] increased; but in this situation where sin
increased, the grace [of God] abounded even more, 21 so that just as sin reigned
through death, so also will/might this grace reign by granting justification
leading to eternal life through Jesus Christ our Lord. (My
translation/interpretation of the Greek)</span></p></blockquote>
<p>Murray J. Harris in his book <b>Prepositions and Theology in the Greek New Testament: An Essential Reference Resource for Exegesis</b> discusses the use and meaning of <span style="background-color: white; color: #333333; letter-spacing: 0.16px;">ἐφ᾿ ᾧ </span>in Romans 5:12:</p><p><b>C. Important Constructions Using Ἐπί</b></p><p><b><i>1. Ἐπί τὸ αὐτό</i></b></p><p>...</p><p><b><i>2. Ἐφʼ ᾧ</i></b></p><p>There is general unanimity among grammarians that ἐφʼ ᾧ means “because,” “inasmuch as,” or “in view of the fact that,” where ἐφʼ ᾧ = ἐπὶ τούτῳ ὅτι, “on the basis of this reason, namely that,” or = διότι /διὰ τοῦτο ὅτι, “because” (see BDF §235[2]; Moulton 107; Robertson 604, 722, 963; Zerwick §127; Analysis 399; Turner 272, 319; so also BDAG 365a–b; cf. 727c). Such a sense certainly fits the context in Ro 5:12; 2 Co 5:4; Php 3:12, although some have doubts about Php 4:10 (e.g., BDF §235[2], “for”; BDAG 365b “for, indeed”; Turner 272, “whereon”; and Moule 132 suggests “with regard to which” [i.e., τὸ ὑπὲρ ἐμοῦ φρονεῖν, “your concern for me”]).</p><p><b><i>a. Romans 5:12</i></b></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p>Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφʼ ᾧ πάντες ἥμαρτον</p><p>“Therefore, just as sin entered the world through one man, and death entered as a consequence of that sin, and so death has spread to all people, because all have sinned [with Adam].”</p></blockquote><p>In Romans 5:12–21 Paul is comparing (with both similarities and differences) Christ, the sole author of righteousness and life, with Adam, the author of sin and death. Verse 12 is anacoluthic—the true conclusion matching the ὥσπερ would probably have been “so righteousness came into the world through one man, and life through that righteousness.”</p><p>Few phrases in Paul’s writings have generated more controversy than ἐφʼ ᾧ πάντες ἥμαρτον. J. A. Fitzmyer lists no fewer than eleven proposed meanings for ἐφʼ ᾧ [J. A. Fitzmyer, Romans (AB; New York: Doubleday, 1993), 413–17]; he himself opts for “with the result that” (cf. LSJ 622c, “wherefore”). The numerous interpretations of the verse fall into two main grammatical categories:</p><p></p><ol><li>those that construe ᾧ as a relative pronoun (whose antecedent may be either ὁ θάνατος, “death,” or ἑνὸς ἀνθρώπου, “one man”), with ἐπί meaning “in” or “because of”</li><li>those that treat ἐφʼ ᾧ as a conjunction, equivalent to ἐπὶ τούτῳ ὅτι, “because”</li></ol><p></p><p>The former alternatives are improbable since elsewhere in Paul (2 Co 5:4; Php 3:12; 4:10), ἐφʼ ᾧ is conjunctional, whatever its precise nuance.</p><p>Thus, the focus of exegetical attention naturally moves to πάντες ἥμαρτον, which may refer to human beings’ corporate involvement in the transgression of Adam, or to their personal sin either in imitation of Adam or as a result of inheriting a corrupt Adamic nature. Since some nexus between Adam and his descendants regarding sin seems demanded by Paul’s Adam-Christ analogy (see Ro 5:18–19; cf. 1 Co 15:22), the most likely options seem to be:</p><p></p><ol><li>“death spread to all people because all sinned” (either actually in Adam’s primal transgression or in their federal representative, Adam, ἥμαρτον being a constative aorist)</li><li>“death spread to all people because all do sin” (as those who have inherited Adam’s nature, ἥμαρτον being a gnomic aorist)</li><li>*“death spread to all people because all [since the time of Adam] have sinned” (ἥμαρτον being a constative aorist).</li></ol><p></p><p>* = the writer’s own preference when more than one solution is given for a particular exegetical issue and a preference is not expressed.</p><p>(Murray J. Harris, <b>Prepositions and Theology in the Greek New Testament: An Essential Reference Resource for Exegesis</b> (Grand Rapids, MI: Zondervan, 2012), 139–140.) </p><hr />
<p class="MsoNormal" id="footnote-1"><span><sup>1</sup>Here are some examples of Eastern Orthodox sources espousing/defending this view, saying that </span>ἐφʼ ᾧ refers to ὁ θάνατος (death):</p><p class="MsoNormal"><span style="font-family: inherit;"><a href="http://orthodoxinfo.com/inquirers/frjr_sin.aspx">http://orthodoxinfo.com/inquirers/frjr_sin.aspx</a> <br /></span></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal">...From what has been observed, the famous expression, <i>eph'ho
pantes hemarton</i>,<a href="http://orthodoxinfo.com/inquirers/frjr_sin.aspx#228">[228]</a> can
be safely interpreted as modifying the word, <i>thanatos</i>, which
precedes it, and which grammatically is the only word which fits the
context. <i>Eph'ho</i> as a reference to Adam is both grammatically
and exegetically impossible. Such an interpretation was first introduced by
Origen, who obviously used it with a purpose in mind, because he believed in
the pre-existence of all souls whereby he could easily say that all sinned in
Adam. The interpretation of <i>eph'ho</i> as "because" was
first introduced into the East by Photius,<a href="http://orthodoxinfo.com/inquirers/frjr_sin.aspx#229">[229]</a> who
claims that there are two interpretations prevalent—Adam and <i>thanatos</i>—but
he would interpret it <i>dioti</i> (because). He bases his argument
on a false interpretation of II Corinthians 5:4 by interpreting <i>eph'ho</i>,
here again, as <i>dioti</i>. But here it is quite clear that <i>eph'ho</i> refers
to <i>skensi</i> (sic) <i>(eph'ho skenei ou thelomen ekdysasthai)</i>.
Photius is interpreting Paul within the framework of natural moral law and is
seeking to justify the death of all men by personal guilt. He claims that all
men die because they sin by following in the footsteps of Adam.<a href="http://orthodoxinfo.com/inquirers/frjr_sin.aspx#230">[230]</a> However,
neither he nor any of the Eastern Fathers accepts the teaching that all men are
made guilty for the sin of Adam.<o:p></o:p></p><p>
</p><p class="MsoNormal">From purely grammatical considerations it is impossible to
interpret <i>eph'ho</i> as a reference to any word other than <i>thanatos</i>.
Each time the grammatical construction of the preposition <i>epi</i> with
the dative is used by Paul, it is always used as a relative pronoun which
modifies a preceding noun <a href="http://orthodoxinfo.com/inquirers/frjr_sin.aspx#231">[231]</a> or
phrase.<a href="http://orthodoxinfo.com/inquirers/frjr_sin.aspx#232">[232]</a> To
make an exception in Romans 5:12 by making St. Paul use the wrong Greek
expression to express the idea, "because," is to beg the issue. The
correct interpretation of this passage, both grammatically and exegetically,
can be supplied only when <i>eph'ho</i> is understood to modify <i>thanatos</i>—<i>kai
houtos eis pantas anthropous ho thanatos dielthen eph'ho (thanato) pantes
hemarton</i>—"because of which" (death), or "on the basis of
which" (death), or "for which (death) all have sinned." Satan,
being himself the principle of sin, through death and corruption involves all
of humanity and creation in sin and death. Thus, to be under the power of death
according to Paul is to be a slave to the devil and a sinner, because of the
inability of the flesh to live according to the law of God, which is selfless
love....<o:p></o:p></p></blockquote><p><a href="http://saintandrewgoc.org/home/2014/8/11/the-wages-of-sin.html">http://saintandrewgoc.org/home/2014/8/11/the-wages-of-sin.html</a></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p class="MsoNormal">...Adam died because he sinned; now we sin because we die.
"And so death passed to all men<u>, </u><i>"because of which all
have sinned </i>(έφ΄ ώ πάντες ήμαρτον)" [Rom. 5:12]. The passage is
given as Saint Paul wrote it and as the Holy Fathers, untainted by Augustine's
doctrine of original sin, understood it: Death is the cause of all men having
sinned. The West (Roman Catholicism), however, is steeped in Augustine's
doctrines and teaches that death passed to all men <b>as a punishment
imposed by God because all men, from their conception, have sinned. They sinned
by inheriting legal guilt and culpability of the original sin.</b> Therefore,
they also inherit death, the just punishment. Protestant and Roman Catholic
Bibles present this <b>erroneous understanding</b> in one way or
another, obscuring the <b>true meaning that "sin reigns in
death"</b> (Romans 5:21), in our corruptibility and mortality, that
the "sting of death is sin" (1 Cor. 15:56), that death is the root,
and sin is the thorn that springs from it....</p></blockquote><p><span style="font-family: inherit;"> <a href="https://www.saintjohnchurch.org/original-sin-vs-ancestral-sin/">https://www.saintjohnchurch.org/original-sin-vs-ancestral-sin/</a></span></p><p></p><blockquote><p><span style="font-family: inherit;">Instead of <i>original sin</i>, which is used in Western Christianity, the Orthodox Church uses the term <i>ancestral sin</i> to describe the effect of Adam’s sin on mankind. We do this to make one key distinction; we didn’t sin <i>in Adam</i> (as the Latin mistranslation of Romans 5:12 implies). Rather we sin because Adam’s sin made us capable of doing so.</span></p><p><span style="font-family: inherit;">The Greek word for sin, <i>amartema</i>, refers to an individual act, indicating that Adam and Eve alone assume full responsibility for the sin in the Garden of Eden. The Orthodox Church never speaks of Adam and Eve passing guilt on to their descendants, as did Augustine. Instead, each person bears the guilt of his or her own sins.</span></p></blockquote><p></p><p><sup>2</sup> When Paul
uses διὰ τοῦτο (Romans 1:26; 4:16; 5:12; 13:6; 15:9; 1 Corinthians 4:17; 11:10;
11:30; 2 Corinthians 4:1; 7:13; 13:10; Ephesians 1:15; 5:6; 5:17; 6:13;
Colossians 1:9; 1 Thessalonians 2:13; 3:5; 3:7; 2 Thessalonians 2:11; 1 Timothy
1:16; 2 Timothy 2:10; Philemon 15), the τοῦτο usually refers back to something
he just stated, but I have difficulty figuring out what precisely in Romans
5:1–11 (or earlier) he might be referring to as the basis for what he says in
5:12–21 about Adam, Christ, sin, death, and the Law. Though there are other
attempted explanations, I’ll defer to Dunn in his WBC on Romans and leave the
question alone as far as this discussion is concerned: “The διὰ τοῦτο does not
signify a conclusion drawn simply from an immediately preceding argument; v 11
had already effectively rounded off the preceding train of thought. Its
function is rather to indicate that vv 12–21 serve as a conclusion to the
complete argument from 1:18–5:11 (see further 5:1–21 Introduction).” (James D.
G. Dunn, Romans 1–8, vol. 38A, Word Biblical Commentary (Dallas: Word,
Incorporated, 1988), 271–272.)</p>
<p class="MsoNormal" id="footnote-3"><span><sup>3</sup> “In
Augustine's view (termed "Realism"), all of humanity was really
present in Adam when he sinned, and therefore all have sinned. Original sin,
according to Augustine, consists of the guilt of Adam which all humans inherit.”
(Wikipedia on “Original Sin”)</span></p>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-61424263682213172032020-06-04T20:01:00.006-05:002022-12-04T22:30:33.483-06:00A Night With The Family<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEWq6B8xi09Ig8zT2dkJLAr-YuAC6_3wKM23QaGpRHUhyA5b8LeiilwBHg2TwMUi7HAkgdkuJtc9M3bysWj7lKV1cezfDqI_T4kSGR0VYk77aFrua1Kt1iEIQgoYXC6oFz3Lm5/s1600/rapture.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="347" data-original-width="540" height="257" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEWq6B8xi09Ig8zT2dkJLAr-YuAC6_3wKM23QaGpRHUhyA5b8LeiilwBHg2TwMUi7HAkgdkuJtc9M3bysWj7lKV1cezfDqI_T4kSGR0VYk77aFrua1Kt1iEIQgoYXC6oFz3Lm5/s400/rapture.jpg" width="400" /></a></div>
<br />
<div class="MsoNormal">
<div style="text-align: center;">
<b>A Night With The Family<o:p></o:p></b></div>
</div>
<div class="MsoNormal">
<div style="text-align: center;">
<br /></div>
</div>
<div class="MsoNormal">
<div style="text-align: center;">
(said to be taken from "Up, Up and Away" by R. B. Yerby, 1976)<o:p></o:p></div>
</div>
<div class="MsoNormal">
<div style="text-align: center;">
<br /></div>
</div>
<div class="MsoNormal">
<div style="text-align: center;">
A Humorous Look at a Serious Subject</div>
</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The account of my efforts to straighten out my family
regarding events at the end of time is very interesting. It all happened one
evening when we were sitting around the living room, my wife, my four children
and I. For some time I had been concerned about their unwillingness to devote
the majority of their time to a study of end-time doctrines.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">"What do you think is going to happen at the end of time?" I
casually asked one of my daughters.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">"I think the Lord is coming back to earth to judge the quick
and the dead, Daddy," she replied, barely looking up from her sewing.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, yes," I replied impatiently, "but what about the
details?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, the angels said He'd come again in the same manner in
which He left, and since he went from earth to heaven at that time, I believe
He's coming from heaven to earth this time."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Oh, now I see where you're confused," I said, with a sigh
of relief. "That's at his second coming. I'm referring to his one-and-a-half
coming."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"His what?" asked my wife.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"You know," I said, with a touch of irritation. "When He
comes at the Secret Rapture. This book I'm reading says only the Christians
know about that coming of the Lord. It's all in 1 Thessalonians 4:16 and 17."<br />
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That 16th verse says He'll come with a shout, with the
voice of the archangel and with the trumpet of God," my wife said with a yawn.
"How could an event that noisy be kept a secret?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"It's because it all happens so fast," I protested. "This
book quotes 1 Corinthians 15:52 which says it happens in a moment, in a
twinkling of an eye, at the last trumpet. After that there's a seven-year
period called the Great Tribulation when the people who are left on the earth
have to go through all those horrible things in Revelation 6 through 19."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I thought you said all those horrible things happen after
the last trumpet, Daddy," my second daughter said.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's right, that's right," I said excitedly,<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"But seven more trumpets sound during those chapters in
Revelation that you say take place after the last trumpet," she replied with a
puzzled look.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Okay," I said, "let's forget about the trumpets and whether
it's a secret or not. That's probably too deep for you. Let me show you how the
Rapture works. There are going to be two in a bed, or grinding together, or in
the field, and the one will be taken and the other will be left. The one that's
taken goes to be with the Lord and the other is left to go through the seven
years."<br />
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I read about that in Luke 17:34–36," my wife said, "but a
few verses before that it said it would be the same as when Noah entered the
ark and when Lot left Sodom."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's it," I said. "Noah and Lot were taken out and the
others remained."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, dear," she replied, "but if it's going to be like it
was then, Luke says those that remained were all destroyed, not consigned to
seven years of hardship."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"You have the same problem with 1 Thessalonians 4, Daddy,"
my third daughter said. "You said the taking away of the church is described in
verses 16 and 17 but, as I recall, just a few verses later it says sudden
destruction comes upon those who are left. And sudden destruction sounds a lot
different to me than seven years of suffering."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I never could see where it says in which direction the
believers go with the Lord after meeting Him in the air," my wife said. "To me
it's always been the same as if an important person were coming to visit our
city and the mayor and other officials met him at the airport to escort him
downtown. It looks to me as if the Christians are meeting the Lord to escort
Him back to earth."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A few moments of silence passed while I regrouped. Then I
returned to the attack.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"What about the four resurrections that are coming?" I said
with a confident smile.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The five members of my family exchanged anxious glances.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Now get this," I said, leaning forward in my chair. "This
is a very important doctrine. You've got to be right on the resurrections or
you're nowhere. Now here's the way it's going to be, right out of the books
I've read. First, when Christ comes for the church there's the resurrection of
all the believers of history—right?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
They nodded in tentative agreement.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Then, seven years later there's the resurrection of those
new believers, who were somehow converted after the church and the Holy Spirit
were gone, and who were killed during the Great Tribulation. You've got to get
them out of the ground to enjoy the Millennium that follows—right?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This time there were no nods of agreement, and I realized
with some disappointment that it was getting too deep again for their shallow
spiritual understanding. But I plunged on; they had to learn sound doctrine.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Next is the third resurrection, this time of those mortals,
believers, who die on earth during the Millennium. You've got to get them out
of the ground to enjoy eternity—right?" Again, only hopeless confusion on their
faces.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"And finally," I said in triumph, "the fourth resurrection
is necessary to resurrect all the wicked of all time for condemnation."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I sat back to relish their enlightenment. I knew I had stuck
to just what the books said, and that it would bear fruit.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I think there are only two resurrections, Daddy," one of my
daughters said cautiously. "First, the spiritual resurrection or new birth that
makes us alive in Christ after being dead in sin, like it says in Romans 6:13
and the first five verses of Ephesians 2, and second, the general resurrection
at the end of time when all the saved and unsaved who ever lived will be raised
together at the same time."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's true, dear," my wife added. "John 5:24–29 speaks of
one resurrection which even 1,900 years ago was a present one, when some of
those who are spiritually dead hear the voice of the Son of God and receive
eternal life, and then of another resurrection, sometime in the future, when
all shall hear His voice and come forth, some to life and some to
condemnation."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, Daddy," another irritating voice said. "in John 11:24
Martha told Jesus she knew her brother would rise in the resurrection at the
last day, but you said he'd rise at the Rapture, which you say takes place 1,007
years before the last day."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I knew you people wouldn't be able to understand these
things!" I said with great agitation. "How can you refute the clear statements
of all the books and commentaries I've read? Listen, when I became a Christian
I believed what people told me, and the books they gave me, and I wasn't
argumentative like you are."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
There was silence about the space of half a minute. Then my
little boy apprehensively raised his hand and I graciously encouraged him to
speak.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Did you say there were mortals living on earth during the
Millennium, sir?" he asked hesitantly.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, my boy," I said tenderly. "Let me tell you what the
books say. At the start of the 1,000 years the unbelievers who survive the
Great Tribulation are cast off the earth and the surviving believers inherit
the Millennial Kingdom, and they live and prosper on a peaceful earth."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"And are they mortal people just like us, sir?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, my boy," I said warmly, "just like us."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"But, Mom," he said, "didn't you tell me flesh and blood
can't inherit the kingdom of God?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, dear," she replied. "I Corinthians 15:50."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I gnashed my teeth, ignoring repeated warnings from my
dentist, and resolved to start again from the beginning.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Look," I said, after my breathing returned to normal,
"let's get down to basics. You've got to understand that God has two people and
you've got to keep them apart. That's why the Church goes up in the Rapture, so
that those Scriptures that apply only to the Jews, like almost all of Revelation
after Chapter 5, can work themselves out. God started out working with the Jews
and His Son came to sit on old King David's throne in Jerusalem but when the
Jews surprised God by rejecting Jesus, God had to change His plans and allow
Jesus to be crucified. Then God set up the Church to fill in the gap between
the first and second coming of Christ. At the second coming, Christ will
finally sit on David's throne."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I don't understand about God having two different people,"
one of my stubborn daughters said. "There is no difference between the Jew and
the Greek, it says in Romans 10:12."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Another said, "There is no respect of persons with God,
Romans 2:11."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The third added, "There is neither Jew nor Greek, Galatians
3:28."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When no similar insolence was forthcoming from my son I
turned my gaze on him. He had been thinking hard, and finally he turned to his
mother and asked, "Mom, what was that about the wall being broken down?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's Ephesians 2:14–16, dear," she said, smiling sweetly
at him. "It tells how the Lord at Calvary broke down the former wall of
partition between the Jew and the Gentile and made of the two one new man, one
body."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, isn't Dad wrong, then?" my only son asked.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, he has studied a lot of books and charts, dear," she
said. "The girls and I are only going by the Bible."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Look," I said impatiently, "if you don't understand that,
do you at least see that the Jews are God's special people, a peculiar treasure
to Him?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I know that in Exodus 19:5,6 the Lord told the Israelites
that if they obeyed and kept His covenant they would be a peculiar treasure to
Him, and a kingdom of priests, and a holy nation," my wife said.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, yes," I cut in, "that's it!"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"But I haven't finished, dear," she said. "I think they must
have disobeyed and then God found a new people to replace them because Peter
uses those same verses to describe everyone who has been converted to Christ."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I never saw that," I snarled.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"It's in 1 Peter 2:9, dear," she said.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I gnashed my teeth some more, audibly this time. When the
noise died down, one of my daughters said she thought the church had succeeded
to the promises originally made to the Jews.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Listen, kid," I snapped, "those promises were made to
Abraham and his descendants through his son Isaac and through Isaac's son
Israel."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's clear from Genesis 12:7 and 22:18, Daddy, but viewed
in the light of the New Testament it seems that we—all who are Christ's through
the new birth—are in fact the descendants of Abraham."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thinking that I was rising from my chair to strike the
child, my wife threw herself between us. When she saw that I only intended to
pace the floor, she sat down again and asked her daughter to continue.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, Mom, as you pointed out to us long ago, the third
chapter of Galatians makes it all very clear. Verse 7 says they which are of
faith are the children of Abraham. Verse 16 explains that the seed of Abraham
to whom the promises were made was Christ. Verse 27 says we who have been
baptized into Christ have put on Christ. And therefore verse 29 says that if we
are Christ's then we are Abraham's seed and heirs according to the promise."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I can quote scripture, too!" I shouted. "How about, 'Children, provoke not thy father to wrath!' That's in there some place, too, you
know!"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's Ephesians 6:4, dear," my wife said gently, "but
you've got it backwards. It says, 'Fathers, provoke not your children to wrath.'"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, how can I help it?" I exploded. "She takes one
isolated passage of scripture and uses it to tell me I'm an Israelite!"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"A spiritual Israelite, dear," my wife said, watching with
compassion my spastic ambulations across the living room floor. "But she didn't
really take an isolated passage. That one was about Abraham, but you also
mentioned Isaac and Israel. Well, Galatians 4:28–29 says that we who are born
after the Spirit are, as Isaac was, the children of promise. And Romans 9:6–8
makes the same point, saying they are not all Israel which are of Israel."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Any more?" I asked sarcastically.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, yes," she replied. "Romans 2:28–29 says that a person
is not a Jew who is one outwardly, neither is that circumcision which is
outward in the flesh, but he is a Jew which is one inwardly and circumcision is
that of the heart, in the spirit. Oh, and Philippians 3:3 says we, that is, all
the saints in Christ Jesus, are the circumcision, who worship God in the spirit
and rejoice in Christ Jesus and have no confidence in the flesh."<br />
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, if you're going to favor all those New Testament
scriptures above the Old Testament you certainly won't reach the conclusions my
books reach," I said, again striving for sarcasm. Somehow my remark didn't seem
to make the point I intended so I hurried on.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Can you at least see that Jesus came to set up a restored
Jewish Kingdom but that His rejection by the Jews made it necessary to postpone
His kingdom for a couple thousand years?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
One of my daughters immediately said that John 6:15 shows
that when Jesus saw that the people wanted to make Him a natural king He
departed from them and went off to be alone in the mountains. Another said that
if Jesus had sought such an earthly kingdom in Israel He would have been
technically guilty of the accusation brought against Him by the high priest and
rulers of the Jews, and His crucifixion would have been justified by law. The
third added that Jesus himself said, "My kingdom is not of this world" (John 18:36).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
My wife said my statement implied that Christ didn't
complete the task that was given Him at His first coming while in fact John
4:34 and 17:4 quoted Jesus as saying that He came to do His Father's will and
did it.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"And Luke 24:25–27 says that the risen Lord told His
disciples that the Old Testament prophets clearly foretold His suffering and
crucifixion."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Maybe," I said, "but what about His kingdom? At some point
that's got to be set up and I don't see it yet."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Oh, Daddy," one of my daughters said, "you know Luke
17:20–21 says the kingdom of God doesn't come with observation, or visual
evidence, but the kingdom of God is within you. It's the Lord's rule in the
hearts of His people."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"You can't see or enter it except by the new birth, it says
in the third chapter of John," another said. "Yes, Daddy, we've already been
translated or transferred into the kingdom of God's dear Son, according to
Colossians 1:13," the third added.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"And Romans 14:17 says the kingdom of God isn't physical
things like meat and drink but is actually righteousness, peace, and joy in the
Holy Ghost," my wife said.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"A man's enemies are those of his own house!" I shouted, and
then a brilliant thought occurred to me. "Look," I said, thumbing eagerly to
Revelation 12:10, “here it shows exactly when the kingdom of God is going to be
set up. Isn't that something that's going to happen at the start of the
Millennium? See, it's in the next chapter after the seventh trumpet sounds."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
My wife turned to my proof text and smiled as she read it to
herself. Then she read it aloud: "Now is come salvation, and strength, and the
kingdom of our God, and the power of his Christ, for the accuser of our brethren
is cast down."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
A chorus of giggles and shrieks came from the children. My
wife shook her head at them tolerantly, and said, "What they're trying to say
is that all of those things took place at Calvary more than 1,900 years ago. In
John 12:31 Jesus predicted that at His crucifixion Satan would be cast out, and
in Colossians 2:15 Paul confirms that through the cross Christ triumphed over
all His enemies and made a show of them openly."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Why wouldn't you think salvation and strength and the power
of Christ came long ago, Daddy?" one of my youthful tormentors asked me. "We
all know when salvation came, and we know where our strength comes from, and in
Matthew 28:18 Jesus said all power, or authority, in heaven and earth had
already been given to Him."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
My young son twisted the knife. "If the other three have
come, then I guess the kingdom has come, too, Dad."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"The kingdom couldn't have come yet," I raged, "because when
it does come then finally we're going to reign with Christ."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Again the children laughed. "Daddy, we're already reigning
with Him," one of them said. "Romans 5:17 says that we who have received
abundance of grace and the gift of righteousness shall reign in life by one,
Jesus Christ."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's true, dear," my wife said. "If you read Peter's
speech on the day of Pentecost, particularly Acts 2:30–33, it seems clear that
Peter felt that Christ's resurrection and ascension to the right hand of God
fulfilled the promise that a descendant of David would occupy his throne."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Let me see that," I grumbled, picking up my Scofield
Edition. "God had sworn ... of the fruit of his loins ... would raise up
Christ to sit on his throne ... he, seeing this before, spoke of the
resurrection of Christ ... this Jesus hath God raised up ... by the right
hand of God exalted...."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As I scratched my head over those verses, my wife added:
"And, of course, Ephesians 2:6 says God has already raised us up to sit with
Christ in the heavenlies. So we're already reigning—or should be—over every
difficult problem or situation or circumstance."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"You'd better talk to him about 1 Corinthians 15, too, Mom,"
one of the kids said.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"What?!" I exclaimed, mopping my brow. "I've already covered
that. I told you that verse 52 says all the dead believers will be resurrected
to meet Christ in the air along with all the living believers."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Yes, dear, we know," my wife said, "but the point is that
verse 54 says that the resurrection described in verse 52 fulfills the saying
of Isaiah 25:8 that death is swallowed up in victory."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"So what?" I thundered.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, don't you see, dear? Verses 25 and 26 of chapter 15
say that Christ's present reign must continue until He has put all His enemies
under His feet, and the last enemy to be destroyed will be death. So, since
verse 54 says His last enemy will be destroyed when the saints are resurrected,
that means His reign ends then. At that time He delivers the kingdom up to the
Father (verse 24) and the Son Himself becomes subject unto God in order that
God may be all in all (verse 28). So if you're going to reign with Christ,
you've got to reign with Him now."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"But if His reign ends at the time He comes for the church
that would mean there would be no 1,000-year reign later on the earth," I said,
with exasperation.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's true, dear," she replied.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I excused myself from my oppressors and, determined to
rebuke and admonish them scripturally, took my Scofield Edition with its
concordance into the next room. I found that Proverbs 19:13 took care of both
my wife and my son ("A foolish son is the calamity of his father, and the
contentions of a wife are a continual dropping") but the only verse I could
find about daughters was Proverbs 31:29 ("Many daughters have done virtuously,
but thou excellest them all"). Obviously that wouldn't do, so, disappointed, I
postponed my thoughts of revenge and returned to the living room.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Look," I said as calmly as I could, "I believe most of your
confusion occurred right at the beginning of our discussion. After explaining
the Secret Rapture I should have told you about the Antichrist because during
the seven years after the Rapture he's going to do some incredible things."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"No, he's not, dear," my wife said quietly.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"What do you mean?" I sputtered. "My books spell it all out.
He'll be a beast, and put marks on people, and they'll have to worship him, and
he'll execute people, and ... and ... and...."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Now just relax, dear," my wife said soothingly. "Some of
the other ladies and I have looked into that situation and found out that the
Antichrist won't be around to do anything after Christ comes for his church."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"You can't prove that!" I yelled, but I feared she could.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Well, dear," she said calmly, "one of the ladies had an
Interlinear Greek-English New Testament that shows each of the original Greek
words and the English equivalent. The Greek word for the coming of the Lord for
his church is parousia and that's the word used in 1 Thessalonians 4:15. Then
in 2 Thessalonians 2:8 this same word is used for the coming of the Lord, and
in that verse it says the Lord will destroy the Antichrist with the brightness
of his parousia. So when the Lord comes for the church, He simultaneously
destroys the Antichrist."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"That's ridiculous," I said, but I was perspiring freely
now. "Listen, if you don't believe anything I'm telling you, suppose you tell
me what you do believe."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"We believe that Jesus Christ is coming again, all the way
to earth," my wife said, "and that when He comes all the dead will be
resurrected, and they and the living will be judged worthy either of an eternity
in the presence of the Lord or an eternity of punishment. Satan will be
eternally punished. The kingdom will be turned over by Christ to God the
Father, and there will be a new, or probably renewed, heaven and earth. Every
person will be as close to the Lord throughout eternity as he or she is in this
life."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"You mean that's it?" I said. "That's the whole thing?"<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Basically, yes," she said.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"But if that's all there is to it," I said, "people wouldn't
need all those books and charts to figure it out. Why, it's so simple that even
a child could understand it."<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Precisely," said my wife.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"Exactly," chorused my daughters.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
"I understand it," said my son.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Later, our neighbors said the smoke from the pile of books
and charts I burned in the back yard could be seen three blocks away.<o:p></o:p><br />
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<br />EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-87671924542494093532020-01-03T12:59:00.045-06:002023-09-07T17:03:28.539-05:00Resources On Egalitarianism/Mutualism<div style="background-color: white; color: #1d2228;"><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPT3tOxhuRVanWlRE2TSjFuLD-uPm0qzQQ0jrN0oI6SMtL7tqK0ASjyuYULvAMhKysk3zN40N_DR3F0nAsCskxvwML0564GKwxEGS9bPrYMpesFz9JqNp4nzEVSnTkw2MjRM7CSQ/s1024/cd73b4b8ca9b04c599409802676ec1eb.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1024" data-original-width="1024" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPT3tOxhuRVanWlRE2TSjFuLD-uPm0qzQQ0jrN0oI6SMtL7tqK0ASjyuYULvAMhKysk3zN40N_DR3F0nAsCskxvwML0564GKwxEGS9bPrYMpesFz9JqNp4nzEVSnTkw2MjRM7CSQ/w400-h400/cd73b4b8ca9b04c599409802676ec1eb.jpg" width="400" /></a></div><br /></div></div><div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">This list was my response (including many people's suggestions) to a request for names of books, etc., [from conservative Christians] that make a biblical case for egalitarianism/mutualism (i.e., that women can serve and function in the church in any office or capacity or gifting that men can):</span></div>
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* = Is or can be academic in whole or in part</span></div>
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<b><span style="font-family: arial;">I. BOOKS</span></b></div>
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<span style="font-family: arial;"><br /></span></div>
<div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">
<b>1.* Discovering Biblical Equality: Biblical, Theological, Cultural, and Practical Perspectives (Third Edition)</b></span></div>
<div style="background-color: white;"><span style="font-family: arial;"><div style="background-color: white; color: #1d2228;"><span style="font-family: arial;"><span style="font-family: arial;"><a href="https://www.amazon.com/Discovering-Biblical-Equality-Theological-Perspectives/dp/0830854797">https://www.amazon.com/Discovering-Biblical-Equality-Theological-Perspectives/dp/0830854797</a></span></span></div><div style="background-color: white; color: #1d2228;"><span style="font-family: arial;"><br /></span></div>
<div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">
<b>2. How I Changed My Mind about Women in Leadership: Compelling Stories from Prominent Evangelicals</b></span></div>
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<a href="https://www.amazon.com/dp/0310293154/"><span style="font-family: arial;">https://www.amazon.com/dp/0310293154/</span></a></div>
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<b>3.* Two Views on Women in Ministry (Counterpoints: Bible and Theology)</b></span></div>
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<a href="https://www.amazon.com/dp/031025437X/"><span style="font-family: arial;">https://www.amazon.com/dp/031025437X/</span></a></div>
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<b>4. Jesus Feminist: An Invitation to Revisit the Bible's View of Women</b></span></div>
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<a href="https://www.amazon.com/dp/1476717257/"><span style="font-family: arial;">https://www.amazon.com/dp/1476717257/</span></a></div>
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<b>5. Ten Lies The Church Tells Women: How the Bible Has Been Misused to Keep Women in Spiritual Bondage</b></span></div>
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<a href="https://www.amazon.com/dp/1591859948/"><span style="font-family: arial;">https://www.amazon.com/dp/1591859948/</span></a></div>
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<b>6. The Blue Parakeet: Rethinking How You Read the Bible</b></span></div>
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<a href="https://www.amazon.com/Blue-Parakeet-Rethinking-Read-Bible-dp-0310531462/dp/0310531462/"><span style="font-family: arial;">https://www.amazon.com/Blue-Parakeet-Rethinking-Read-Bible-dp-0310531462/dp/0310531462/</span></a></div>
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<b>7. Women Caught in the Conflict: The Culture War Between Traditionalism and Feminism</b></span></div>
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<a href="https://www.amazon.com/dp/1579100481/"><span style="font-family: arial;">https://www.amazon.com/dp/1579100481/</span></a></div>
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<b>8. Good News for Women: A Biblical Picture of Gender Equality</b></span></div>
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<span style="font-family: arial;"><a href="https://www.amazon.com/dp/0801057205">https://www.amazon.com/dp/0801057205</a></span></div>
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<b>9.* Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters (knowledge of New Testament Greek is advisable)</b></span></div>
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<a href="https://www.amazon.com/dp/0310219884/"><span style="font-family: arial;">https://www.amazon.com/dp/0310219884/</span></a></div>
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<b>10. Why Not Women: A Biblical Study of Women in Missions, Ministry, and Leadership</b></span></div>
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<a href="https://www.amazon.com/dp/1576581837/"><span style="font-family: arial;">https://www.amazon.com/dp/1576581837/</span></a></div>
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<b>11. Men and Women in the Church: Building Consensus on Christian Leaders</b></span></div>
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<a href="https://www.amazon.com/Men-Women-Church-Consensus-Leadership/dp/0830823913/"><span style="font-family: arial;">https://www.amazon.com/Men-Women-Church-Consensus-Leadership/dp/0830823913/</span></a></div>
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<b>12.* Women, Authority & the Bible (print on demand, or used copies)</b></span></div>
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<a href="https://www.amazon.com/dp/0877846081"><span style="font-family: arial;">https://www.amazon.com/dp/0877846081</span></a></div>
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<b>13.* Paul and Gender: Reclaiming the Apostle's Vision for Men and Women in Christ</b></span></div>
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<a href="https://www.amazon.com/dp/0801097940/"><span style="font-family: arial;">https://www.amazon.com/dp/0801097940/</span></a></div>
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<b>14. Junia Is Not Alone</b></span></div>
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<a href="https://www.amazon.com/dp/B006H4PFZ8"><span style="font-family: arial;">https://www.amazon.com/dp/B006H4PFZ8</span></a></div>
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<b>15. Gender Roles and the People of God: Rethinking What We Were Taught about Men and Women in the Church</b></span></div>
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<a href="https://www.amazon.com/dp/0310529395/"><span style="font-family: arial;">https://www.amazon.com/dp/0310529395/</span></a></div>
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<b>16. Bourgeois Babes, Bossy Wives, and Bobby Haircuts: A Case for Gender Equality in Ministry (Fresh Perspectives on Women in Ministry)</b></span></div>
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<a href="https://www.amazon.com/dp/0310519268/"><span style="font-family: arial;">https://www.amazon.com/dp/0310519268/</span></a></div>
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<b>17. The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth</b></span></div>
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<a href="https://www.amazon.com/Making-Biblical-Womanhood-Subjugation-Became/dp/1587434709/"><span style="font-family: arial;">https://www.amazon.com/Making-Biblical-Womanhood-Subjugation-Became/dp/1587434709/</span></a></div>
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<b>18.* Junia: The First Woman Apostle</b></span></div>
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<a href="https://www.amazon.com/Junia-Apostle-Eldon-Jay-Epp/dp/0800637712/"><span style="font-family: arial;">https://www.amazon.com/Junia-Apostle-Eldon-Jay-Epp/dp/0800637712/</span></a></div>
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<b>19. Paul, Women and Church</b></span></div>
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<a href="https://www.amazon.com/Paul-Women-Church-Eddie-Hyatt/dp/1888435569/"><span style="font-family: arial;">https://www.amazon.com/Paul-Women-Church-Eddie-Hyatt/dp/1888435569/</span></a></div>
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<b>20. How God Sees Women: The End of Patriarchy</b></span></div>
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<a href="https://www.amazon.com/How-God-Sees-Women-Patriarchy/dp/B09QF82C23/"><span style="font-family: arial;">https://www.amazon.com/How-God-Sees-Women-Patriarchy/dp/B09QF82C23/</span></a></div>
<div style="background-color: white; color: #1d2228;">
<span style="font-family: arial;"><br /></span></div>
<div style="background-color: white;"><span style="font-family: arial;"><b style="color: #1d2228;">21. </b><span style="color: #1d2228;"><b>Women and Authority: The Key Biblical Texts (2011)</b></span><br /><span style="color: #1d2228;"><a href="https://grovebooks.co.uk/products/b-59-women-and-authority-the-key-biblical-texts">https://grovebooks.co.uk/products/b-59-women-and-authority-the-key-biblical-texts</a></span></span></div><div style="background-color: white; color: #1d2228;"><b><span style="font-family: arial;"><br /></span></b></div><div style="background-color: white;"><b style="color: #1d2228;">22. </b><span style="color: #1d2228;"><b>The Bible vs. Biblical Womanhood : How God's Word Consistently Affirms Gender Equality<br /></b></span><a href="https://www.amazon.com/Bible-vs-Biblical-Womanhood-Consistently/dp/0310140307/">https://www.amazon.com/Bible-vs-Biblical-Womanhood-Consistently/dp/0310140307/<br /></a></div><div style="background-color: white; color: #1d2228;"><b><span style="font-family: arial;"><br /></span></b></div><div style="background-color: white; color: #1d2228;">
<b><span style="font-family: arial;">II. BLOGS, FACEBOOK, AND WEB PAGES</span></b></div>
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<b>1.* CBE International (Christians for Biblical Equality)</b></span></div>
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<b>• Articles at CBE's web page</b> <a href="https://www.cbeinternational.org/view-resources/">https://www.cbeinternational.org/view-resources/</a></div>
<div style="background-color: white; color: #1d2228;">
<b>• Priscilla Papers</b> <a href="https://www.cbeinternational.org/primary_page/priscilla-papers-academic-journal/">https://www.cbeinternational.org/primary_page/priscilla-papers-academic-journal/</a></div>
<div style="background-color: white; color: #1d2228;">
<span style="font-family: arial;"><br /></span></div>
<div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">
<b>2. The Junia Project</b></span></div>
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<a href="http://juniaproject.com/"><span style="font-family: arial;">http://juniaproject.com/</span></a></div>
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<span style="font-family: arial;"><br /></span></div>
<div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">
<b>3.* Margaret Mowczko's blog</b></span></div>
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<a href="http://margmowczko.com/"><span style="font-family: arial;">http://margmowczko.com/</span></a></div>
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<span style="font-family: arial;"><br /></span></div>
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<b>4. Rachel Held Evans' blog posts</b></span></div>
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<a href="http://rachelheldevans.com/blog?category=Gender+Equality"><span style="font-family: arial;">http://rachelheldevans.com/blog?category=Gender+Equality</span></a></div>
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<span style="font-family: arial;"><br /></span></div>
<div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">
<b>5. Biblical Christian Egalitarians (read and join the discussions)</b></span></div>
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<a href="https://www.facebook.com/groups/2204593138/"><span style="font-family: arial;">https://www.facebook.com/groups/2204593138/</span></a></div>
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<b>6. Bob Edwards (author of several books)</b></span></div>
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<a href="https://www.facebook.com/bob.edwards.letmypeoplego"><span style="font-family: arial;">https://www.facebook.com/bob.edwards.letmypeoplego</span></a></div>
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<b>7. The Tru316 Project</b></span></div>
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<a href="https://tru316.com/"><span style="font-family: arial;">https://tru316.com/</span></a></div>
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<span style="font-family: arial;"><br /></span></div>
<div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">
<b>8. Ideas about Women Matter: A Resource List for Women in Church History (Beth Allison Barr)</b></span></div>
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<a href="https://www.patheos.com/blogs/anxiousbench/2022/03/ideas-about-women-matter-a-resource-list-for-women-in-church-history/"><span style="font-family: arial;">https://www.patheos.com/blogs/anxiousbench/2022/03/ideas-about-women-matter-a-resource-list-for-women-in-church-history//</span></a></div>
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<b>9. Some of my own blog posts</b></span></div>
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<b>• </b><a href="http://theoblogoumena.blogspot.com/2010/10/quiz-for-complementarians.html"><span style="font-family: arial;">http://theoblogoumena.blogspot.com/2010/10/quiz-for-complementarians.html</span></a></div>
<div style="background-color: white; color: #1d2228;">
<b>• </b><a href="http://theoblogoumena.blogspot.com/2011/02/questions-for-complementarians-and.html"><span style="font-family: arial;">http://theoblogoumena.blogspot.com/2011/02/questions-for-complementarians-and.html</span></a></div>
<div style="background-color: white; color: #1d2228;"><span style="font-family: arial;">
<b>• </b><a href="https://theoblogoumena.blogspot.com/2019/07/females-and-males-in-body-of-christ.html"><span style="font-family: arial;">https://theoblogoumena.blogspot.com/2019/07/females-and-males-in-body-of-christ.html</span></a></span></div></div></span></div>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-38848019179607086882019-07-03T18:52:00.003-05:002023-01-28T14:45:09.080-06:00Females And Males In The Body Of Christ<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSDFWlI-qP89Qbi6uGqEj72kqdx8JgKJ_62QfKGOo34Szrl1yx3ZFWEQrTH4BULi_ts4KWDHfHjWBwjDZeDQj-UNwDiKsIM9Z8K5YWLiIM5fr4KEGOy4vPNrzP6y6JXKgwItjbvg/s1600/male-female.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="520" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSDFWlI-qP89Qbi6uGqEj72kqdx8JgKJ_62QfKGOo34Szrl1yx3ZFWEQrTH4BULi_ts4KWDHfHjWBwjDZeDQj-UNwDiKsIM9Z8K5YWLiIM5fr4KEGOy4vPNrzP6y6JXKgwItjbvg/s320/male-female.png" width="231" /></a></div>
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<hr />
<br />
Complementarians (those who believe that men and women have separate roles in the church, and that women cannot be pastors or teach or preach to men, or can only do so if they are under the authority of a male church leader, etc.) likely disagree with my belief or assertion that there are not separate "roles" for males and females in the church. The following is a reason I reject complementarianism—regardless of, e.g., whether Junia was an apostle (Romans 16:7; see <a href="https://en.wikipedia.org/wiki/Junia_(New_Testament_person)">https://en.wikipedia.org/wiki/Junia_(New_Testament_person</a>), etc.<br />
<br />
In my opinion, complementarianism—i.e., sexual or gender hierarchicalism or subordinationism or restrictionism (because despite its claim that males and females are equal in Christ and simply "complement" each other, in actuality it's always the female that must be subordinate to the male in the church and in the home)—is contrary to the nature of the New Human (Christ) (Ephesians 2:15), the New Creation (2 Corinthians 5:17), the Kingdom of God, and the Gospel (Galatians 3:26–28) as I understand these things, and seems to be based on judging and evaluating things according to the flesh (2 Corinthians 5:16; 1 Corinthians 3:1–4).<br />
<br />
As I see it:<br />
<br />
<b>If</b><br />
<ul>
<li>Females have the same kind of sin nature as males have, and</li>
<li>Require the same kind of forgiveness for the same kinds of sins as males require, and</li>
<li>Need the same kind of salvation as males need, and</li>
<li>Are saved in the same manner and by the same savior as males are saved, and</li>
<li>Undergo the same baptism into the same body of Christ as males undergo, and</li>
<li>Receive the same Holy Spirit as males receive, and</li>
<li>Drink from the same cup as males drink from, and</li>
<li>Partake of the same bread as males partake of, and</li>
<li>Are gift-and-power-graced by the same Holy Spirit as males are gift-and-power-graced by, and</li>
<li>Are joint-heirs with Christ in the same way that males are joint-heirs with Christ, and</li>
<li>Receive the same spiritual inheritance in Christ as males receive, and</li>
<li>Have died with the same Christ as males have died with, and</li>
<li>Are seated together with males in the same heavenly places with the same Christ as males are seated together with in the heavenly places, and</li>
<li>Will participate in the same resurrection as males will participate in,</li>
</ul>
<b>Then</b><br />
<br />
In that same body of Christ, of and in which they with males are co-heirs and co-partakers of the same Christ and the same Holy Spirit, they like males can and are to be and do whatever the same Holy Spirit graces and empowers them to be and do in accordance with how the Holy Spirit places them in the same body of Christ for the building up of that same body of Christ.<br />
<br />
There are not different ontologies or different hamartiologies or different soteriologies or different pneumatologies for males than for females. Thus, in the body of Christ there are not different "roles" for males than there are for females.<br />
<br />
“Now there are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone. To each is given the manifestation of the Spirit for the common good.... But as it is, God arranged the members in the body, each one of them, as he chose." (1 Corinthians 12:4–6,18)<br />
<br />
“So then, from now on we regard no one according to the flesh; even though we once knew Christ according to the flesh, we know him no longer in that way. So then, if someone is in Christ, it’s a new creation: everything old has passed away; see, everything has become new!” (2 Corinthians 5:16–17)EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com3tag:blogger.com,1999:blog-32248579.post-71782284133354085682018-07-08T13:23:00.017-05:002023-08-08T09:12:40.199-05:00Greek To Me - First-Year New Testament Greek Textbook And Curriculum<div style="background-color: white; color: #26282a;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaQ8P7zbBaopRjciNlrSV3txDFFOnzRUHFycE1fwogoYeUTBfxnVFwFadJ9jHIYQwL5pcJ35V8d1ktvPi6OQDVaOfpqEdmlJIab8QFP7ZYTu9EzhjCVOQy08AYV2G7RYTMUJH0JA/s1600/GTMtextbook.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: inherit;"><img border="0" data-original-height="450" data-original-width="340" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaQ8P7zbBaopRjciNlrSV3txDFFOnzRUHFycE1fwogoYeUTBfxnVFwFadJ9jHIYQwL5pcJ35V8d1ktvPi6OQDVaOfpqEdmlJIab8QFP7ZYTu9EzhjCVOQy08AYV2G7RYTMUJH0JA/s320/GTMtextbook.jpg" width="241" /></span></a></div>
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I used to teach New Testament Greek at churches I attended, and I periodically come across people asking online or in person which NT Greek textbook or curriculum to use.<br />
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I personally learned first-year NT Greek with William Mounce's first edition of <b>Basics of Biblical Greek</b> (using David Alan Black's <b>Learn to Read New Testament Greek</b> for help with questions I had from reading Mounce), and I've also taught NT Greek using Mounce, as well as John H. Dobson's (<b>Learn New Testament Greek</b>) and N. Clayton Croy's (<b>A Primer of Biblical Greek</b>) grammars.<br />
<br />
But my recommended textbook and curriculum for first-year NT Greek is <b>Greek To Me</b> by J. Lyle Story and Cullen I. K. Story. This is based on my and others' experiences with using it, as illustrated in the following discussion at the B-Greek list from <b>Dale Wheeler</b> and <b>Charles Bradley</b> (I've corrected a few typos). Though it's from 1996, it is still accurate and relevant.<br />
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Information on where to order <b>Greek To Me</b> is at the bottom of this blog post.<br />
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<span style="font-family: inherit;"><a href="http://www.ibiblio.org/bgreek/test-archives/html4/1996-10/15186.html">http://www.ibiblio.org/bgreek/test-archives/html4/1996-10/15186.html</a><br />
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Re: Greek textbook</span></div>
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From: <b>Charles Bradley</b> (<em>cbrad@edge.net</em>)</span></div>
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Date: Wed Oct 23 1996 - 06:49:21 EDT</span></div>
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<span style="font-family: inherit;"><span><span style="color: blue;">In <199610230530.AAA15442@edge.edge.net>, on 10/23/96 at 01:21 AM, </span><b style="color: blue;">Dale M.</b> </span><span style="color: blue;"><b>Wheeler</b> wrote:</span><br />
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<span style="font-family: inherit;"><span style="color: purple;">>>Our school needs to begin the selection process for a 1st-Year Intro to Greek text. Our students will in all likelihood have had no exposure to Greek. The requirements for the text: Available, affordable, with workbook (if such exists), moderately paced, with some NT readings included. Suggestions?<<</span><br />
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<span style="font-family: inherit;"><i><span style="color: blue;">This seems to be becoming a perennial question on bgreek...</span></i><br />
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<i>The following is my $.02 worth on the question; and is my opinion and perspective (please don't read this as a putdown of any other person or text; this is just [what] I've found works for my students).</i></span><br />
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<i>As regulars already know (and are no doubt tired of hearing about), I use a textbook and vocab card system called "Greek To Me". My philosophy of teaching Greek is a bit different from many people (you can see the difference in Multnomah's program, where we devote the entire second year to translation of Koine materials). I think the reason there is a 90% dropout rate by people who have taken Greek is that they can't open the text and read/translate what's in front of them; they know the grammar in the abstract, but don't know enough words and have not had sufficient exposure to texts. Consequently, my focus is on vocabulary acquisition and reading, and for that, IMHO, Greek To Me stands alone.</i></span><br />
<span style="color: blue;"><i><br /></i>
<i>The first thing is the vocabulary acquisition; the GTM vocab cards make it possible for my students to learn on average 30+ words a week, which means that in 20 weeks we finish Greek To Me and they know all the words [that occur] 25+ times [in the New Testament]. The last 10 weeks of the second semester we read the entire Gospel of Mark, which they find easier than the last 5 chapters of Greek To Me, and they have no problem with it. I give them review exams over ALL the forms as well, with the final being 20 pages of vocabulary and EVERY SINGLE FORM; 1/2 to 2/3 of the class gets 90%+ on the final and the rest get 80%+. The reason the vocab cards (as well as the pictures in the book which go with verb, etc., forms) work so well is because they use visual associations based on the sound of the Greek word. The pictures are deliberately goofy—for lack of a better term—and the goofier the picture is the faster they learn it (I think it has something to do with the Fall and Sin Nature...).</i></span><br />
<span style="color: blue;"><i><br /></i>
<i>But, it's not just the vocab cards and pictures which makes Greek Tto Me so good, it's also the graduated Koine stories. Each chapter of the book ends with a story written in Koine style using the vocab and grammar they have learned up to that point. By translating these stories they get to see grammar in action and reinforce the vocab. I personally think Greek grammars which teach students to translate nonsense sentences from Greek to English and from English to Greek don't serve the students well. People don't learn languages that way; they learn to deal with the complexities of grammar and lexical issues in the context of sentences within paragraphs within stories. All nonsense translation does is teach the student to think of Greek as some sort of mathematical formula in which the reader plugs in this term for that one (no wonder generations of Machen users exegete in such wooden manners; witness root fallacy and illegitimate totality transfer, which many folks still think is just fine). My students will never time travel back to 1st cent Palestine and converse with anyone; the only skill they need is to be able to translate into contemporary English the Greek that's on the page (going the other way just makes them think that Greek is English using different words, whether they consciously realize it or not.). I'd rather have students spend their time on translation of Greek that's at their level than filling in the blanks in a workbook or creating nonsense Greek. They accomplish so much more this way AND have a greater sense of accomplishment. In general I like the inductive type approaches taken by some of the newer grammars because they emphasize this same contextual learning, but I think that no matter where you start students out in the NT they are in over their heads and it can become discouraging for them when they see the mountain they think they have to climb. The graduated GTM stories eventually get to median NT level of difficulty and then beyond.</i></span><br />
<span style="color: blue;"><i><br /></i>
<i>It's really amazing how many other Greek teachers simply won't use the book because of the pictures; the typical conversation at SBL goes something like (when they ask me what I use), "Yeah, I looked at that, but the pictures turned me off; it just didn't look like a serious (or scholarly or.....) book." To which I reply that my students cover it AND read the entire Gospel of Mark in 2 semesters, and have memorized all the words down to @22x. Most say, "You mean 2 years, don't you ?" And I tell them No, I mean 2 semesters. I've had half a dozen come back a year or two later and say they tried Greek To Me as an experiment and couldn't believe the success they've had; so they've swallowed their scholarly pride, accepted the cartoons, and are having great fun seeing their students learn to read the text.</i></span><br />
<span style="color: blue;"><i><br /></i>
<i>Well, that's my $.02 worth...</i></span><br />
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Please allow me to heartily second the above recommendation of the Greek to Me text.</span></div>
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I am using it with 9th–11th grade high school students. I will venture to put them up against any seminary class, not using GTM, for rapidity in learning the vocabulary. They are also learning grammar, something some of them have not done so well with in English up to this point. I am confident that these high school students will be able to ACTUALLY USE, and want to use their Greek after the class is over for the simple reason that GTM makes it accessible by virtue of the mnemonics. It goes without saying that this text is fun to teach! Climbing the "mountain of learning" that discourages many students is not so burdensome with the likes of Con-Text and A.D. Detective to help along the way.</span></div>
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Greek To Me, in my opinion, must be used as a total system: the text, the vocabulary cards, and the overheads.</span></div>
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I have posted this before, but will mention again that I have keyed the vocabulary into Memorization Technology's Memcards flashcard program, making it customized to follow the chapter divisions in Greek to Me. I will e-mail a copy to any licensed user of Memcards who requests it. [I am also working on the forms...slow going!]</span></div>
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<b><span style="font-family: inherit;">Charles Bradley</span></b></div>
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Hopewell Presbyterian Church (A.R.P. Synod)</span></div>
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"Let Thy works praise Thee, that we may love Thee; and let us love Thee, that Thy works may praise Thee." Aurelius Augustine</span></div>
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<span style="color: #454545; font-family: inherit;">cbrad@edge.net<br />FAX (615) 840-0679<br />MR/2 ICE-OS/2</span></div>
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WHERE/HOW TO ORDER <b>GREEK TO ME</b><br />
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</span><div style="text-align: left;">
<b><span style="font-family: inherit;">Textbook and Vocabulary Flashcards Mobile App</span></b></div>
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<span style="font-family: inherit;"><br />
• The new 2nd edition textbook is now available for purchase. It includes all the practice/translation answer keys that used to be in a separate book. It can be purchased for $49.99, but <b>subscribers to the online learning system will get the textbook for free (see below)</b>.<br />
<br />
• The Vocabulary Flashcards mobile app for iPhone and Android is now available. The basic app is free, and includes the vocabulary cards for Chapters 1 and 2. For $14.99 you can upgrade it to get all the vocabulary flashcards for all the chapters (there are an additional 550+ flashcards for Chapters 3-21), as well as flashcards for 29 irregular verbs. (It's $12.99 for just the vocabulary flashcards for Chapters 3-21, or $4.99 for just the irregular verbs flashcards, so you save $2.99 by selecting the "Buy All" option.) Any upgrade purchase removes the ads from the free basic app. The flashcards feature audio pronunciation (so-called "Erasmian," the only most commonly taught for New Testament Greek) of the vocabulary.<br />
<br />
(Note: They may have a few sets of the physical flashcards, but those will eventually be replaced 100% with the mobile app. The physical flashcards have the memory mnemonic and translation gloss on the same side as the silly picture. With the flashcard app you tap on the picture and it flips to show both the mnemonic phrase and the translation gloss.)<br />
<br />
• Here is where you can purchase the textbook and the Vocabulary Flashcards mobile app, as well as enroll in the online learning system (see below): <a href="https://greektomeonline.com/">https://greektomeonline.com/</a><br />
<br />
<b>Online Learning System</b><br />
<br />
• The GreekToMe website has been totally transformed to feature 100+ video lessons, which contain over 30 hours of instruction from Lyle himself. It also has online quizzes in grammar and vocabulary. This content is equivalent to 2 full semesters of seminary-level Greek. These videos replace the former audiovisual CD. <b>Note: The videos do not have subtitles/captions for the hearing-impaired, but it's something they may explore in the future.</b><br />
<br />
• Everyone who enrolls in the online learning system will get a complimentary copy of the textbook (regularly $49.99). Online enrollment is $139/year or $209/lifetime, so from a value perspective (and if you don't need subtitles/captioning for the videos) it may be more ideal to enroll in the online learning platform vs. just buying the textbook. Here is what is included in the basic course:<br />
<br />
</span></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div class="MsoNormal" style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><b><span style="font-family: inherit;">Biblical Greek 101/201</span></b></div></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div class="MsoNormal" style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><span style="font-family: inherit;">• 2 semesters of seminary-level biblical Greek</span></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div class="MsoNormal" style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><span style="font-family: inherit;">• Greek to Me Textbook</span></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div class="MsoNormal" style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><span style="font-family: inherit;">• 600+ flashcards</span></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div class="MsoNormal" style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><span style="font-family: inherit;">• 100+ video lessons</span></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div class="MsoNormal" style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><span style="font-family: inherit;">• 300+ practice problems</span></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div class="MsoNormal" style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><span style="font-family: inherit;">• Online quizzes</span></div></div></div></div></blockquote></blockquote><div><ul><p>
</p></ul><div><span style="font-family: inherit;"><b>One Correction: Under the Frequently Asked Questions you will find this:<br /></b><br /></span></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><div><div><div><b><span style="color: red; font-family: inherit;">Which source does Greek To Me use/recommend for its Biblical Greek instruction?</span></b></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div style="text-align: left;"><div style="text-align: left;"><span style="font-family: inherit;"><br /></span></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div><div style="text-align: left;"><div style="text-align: left;"><span style="font-family: inherit;">Dr. Story advises students to purchase the American Bible Societies’ New Testament. Before passing away Dr. Story’s father collaborated on this project.</span></div></div></div></blockquote><div><div><span style="font-family: inherit;"><br /></span></div><div><span style="font-family: inherit;">I believe the answer is supposed to be the United Bible Societies (UBS) Greek New Testament, currently in its Fifth Edition and available as 1) Greek Text Only, 2) Greek Text with Dictionary, or in a 3) Reader's Edition with simple glosses and verb parsing for every word occurring 30 times or less at the bottom of each page in lieu of the dictionary. 1) and 2) also give variant manuscript readings at the bottom of each page. In my opinion 2) is probably the best choice, but if you don't want to have to refer to the dictionary for words you don't know (Greek To Me will teach you approximately every word that occurs 25x or more in the Greek New Testament), 3) might be your preference.</span></div>
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EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-15839688343293292652018-04-06T23:29:00.005-05:002022-07-07T16:02:59.464-05:00Who Or What Does The New Testament Call "The Word Of God"?<div class="separator" style="clear: both; text-align: center;">
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"The Bible isn't 'The Word of God.' <b><i>Jesus</i> </b>is 'The Word of God.'"<br />
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Perhaps you've heard this, or perhaps you've even said it yourself.<br />
<br />
But is it true?<br />
<br />
Yes, John 1:1, referring to the pre-incarnate Christ, says:<br />
<blockquote class="tr_bq">
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. </blockquote>
But that simply refers to Jesus as "the Word" (ho logos <span face=""calibri" , sans-serif" style="font-size: 14.6667px;">ὁ </span>λόγος), not as "the Word of God" (ho logos tou theou <span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;">ὁ</span><span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;"> </span><span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;">λόγος</span><span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;"> </span><span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;">τοῦ</span><span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;"> </span><span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;">θεοῦ</span>).<br />
<br />
(Whether "word" is an accurate or adequate translation of logos <span face=""calibri" , sans-serif" lang="EL" style="font-size: 11pt; line-height: 16.8667px;">λόγος </span>is a different topic, as is what kind(s) of genitive is "of God" in the phrase "the word of God.")<br />
<br />
So how does the New Testament use the phrase "the word of God"?<br />
<br />
A grammatical word/phrase search results in the following, color-coded to show what I believe "the word of God" is referring to in each instance:<br />
<br />
<span style="color: red;">red </span>refers to the Hebrew Scriptures<br />
<span style="color: blue;">blue </span>refers to Jesus's words/message<br />
<span style="color: green;">green </span>refers to the Apostolic message, or to Jesus's words/message<br />
<span style="color: orange;">orange </span>reference uncertain, perhaps to a specific scriptural prayer<br />
<span style="color: magenta;">magenta </span>refers to either the Hebrew Scriptures or the Apostolic message<br />
<span style="color: purple;">violet </span>refers to God's speaking<br />
<span style="color: #e06666;">fuschia </span>refers to Jesus<br />
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Matthew 15:6<span lang="EL"><o:p></o:p></span></div>
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So, for the sake of your tradition, you
make void <span style="color: red;">the word of God</span>. <o:p></o:p></div>
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<span lang="EL">οὐ</span><span lang="EL"> </span><span lang="EL">μὴ</span><span lang="EL"> </span><span lang="EL">τιμήσει</span><span lang="EL"> </span><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">πατέρα</span><span lang="EL"> </span><span lang="EL">αὐτοῦ</span> · <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἠκυρώσατε</span><span lang="EL"> </span><span style="color: red;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">παράδοσιν</span><span lang="EL"> </span><span lang="EL">ὑμῶν</span>. <o:p></o:p></div>
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Mark 7:13<o:p></o:p></div>
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thus making void <span style="color: red;">the word of God</span> through
your tradition that you have handed on. And you do many things like this.”<o:p></o:p></div>
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<span lang="EL">ἀκυροῦντες</span><span lang="EL"> </span><span style="color: red;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">τῇ</span><span lang="EL"> </span><span lang="EL">παραδόσει</span><span lang="EL"> </span><span lang="EL">ὑμῶν</span><span lang="EL"> </span><span lang="EL">ᾗ</span><span lang="EL"> </span><span lang="EL">παρεδώκατε</span>· <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">παρόμοια</span><span lang="EL"> </span><span lang="EL">τοιαῦτα</span><span lang="EL"> </span><span lang="EL">πολλὰ</span><span lang="EL"> </span><span lang="EL">ποιεῖτε</span>.<o:p></o:p></div>
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Luke 5:1<o:p></o:p></div>
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Once while Jesus was standing beside the
lake of Gennesaret, and the crowd was pressing in on him to hear <span style="color: blue;">the word of
God</span>, <o:p></o:p></div>
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<span lang="EL">Ἐγένετο</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">τῷ</span><span lang="EL"> </span><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">ὄχλον</span><span lang="EL"> </span><span lang="EL">ἐπικεῖσθαι</span><span lang="EL"> </span><span lang="EL">αὐτῷ</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἀκούειν</span><span lang="EL"> </span><span style="color: blue;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">αὐτὸς</span><span lang="EL"> </span><span lang="EL">ἦν</span><span lang="EL"> </span><span lang="EL">ἑστὼς</span><span lang="EL"> </span><span lang="EL">παρὰ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">λίμνην</span><span lang="EL"> </span><span lang="EL">Γεννησαρὲτ</span><o:p></o:p></div>
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Luke 8:11<o:p></o:p></div>
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“Now the parable is this: The seed is<span style="color: blue;"> the
word of God</span>. <o:p></o:p></div>
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<span lang="EL">Ἔστιν</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">αὕτη</span><span lang="EL"> </span><span lang="EL">ἡ</span><span lang="EL"> </span><span lang="EL">παραβολή</span>· <span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">σπόρος</span><span lang="EL"> </span><span lang="EL">ἐστὶν</span><span lang="EL"> </span><span style="color: blue;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>. <o:p></o:p></div>
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Luke 8:21<o:p></o:p></div>
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But he said to them, “My mother and my
brothers are those who hear <span style="color: blue;">the word of God</span> and do it.” <o:p></o:p></div>
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<span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">ἀποκριθεὶς</span><span lang="EL"> </span><span lang="EL">εἶπεν</span><span lang="EL"> </span><span lang="EL">πρὸς</span><span lang="EL"> </span><span lang="EL">αὐτούς</span>· <span lang="EL">μήτηρ</span><span lang="EL"> </span><span lang="EL">μου</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἀδελφοί</span><span lang="EL"> </span><span lang="EL">μου</span><span lang="EL"> </span><span lang="EL">οὗτοί</span><span lang="EL"> </span><span lang="EL">εἰσιν</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span style="color: blue;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ἀκούοντες</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ποιοῦντες</span>.<o:p></o:p></div>
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Luke 11:28<o:p></o:p></div>
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But he said, “Blessed rather are those who
hear <span style="color: blue;">the word of God</span> and obey it!” <o:p></o:p></div>
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<span lang="EL">αὐτὸς</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">εἶπεν</span>· <span lang="EL">μενοῦν</span><span lang="EL"> </span><span lang="EL">μακάριοι</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">ἀκούοντες</span><span lang="EL"> </span><span style="background-color: white; color: blue;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">φυλάσσοντες</span>.<o:p></o:p></div>
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John 10:35<o:p></o:p></div>
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If those to whom <span style="color: red;">the word of God</span> came were
called ‘gods’—and the scripture cannot be annulled— <o:p></o:p></div>
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<span lang="EL">εἰ</span><span lang="EL"> </span><span lang="EL">ἐκείνους</span><span lang="EL"> </span><span lang="EL">εἶπεν</span><span lang="EL"> </span><span lang="EL">θεοὺς</span><span lang="EL"> </span><span lang="EL">πρὸς</span><span lang="EL"> </span><span lang="EL">οὓς</span><span lang="EL"> </span><span style="color: red;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ἐγένετο</span>, <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">οὐ</span><span lang="EL"> </span><span lang="EL">δύναται</span><span lang="EL"> </span><span lang="EL">λυθῆναι</span><span lang="EL"> </span><span lang="EL">ἡ</span><span lang="EL"> </span><span lang="EL">γραφή</span>,<o:p></o:p></div>
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Acts 4:31<o:p></o:p></div>
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When they had prayed, the place in which
they were gathered together was shaken; and they were all filled with the
Holy Spirit and spoke <span style="color: green;">the word of God</span> with boldness. <o:p></o:p></div>
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<span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">δεηθέντων</span><span lang="EL"> </span><span lang="EL">αὐτῶν</span><span lang="EL"> </span><span lang="EL">ἐσαλεύθη</span><span lang="EL"> </span><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">τόπος</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">ᾧ</span><span lang="EL"> </span><span lang="EL">ἦσαν</span><span lang="EL"> </span><span lang="EL">συνηγμένοι</span>, <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐπλήσθησαν</span><span lang="EL"> </span><span lang="EL">ἅπαντες</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">ἁγίου</span><span lang="EL"> </span><span lang="EL">πνεύματος</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐλάλουν</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">μετὰ</span><span lang="EL"> </span><span lang="EL">παρρησίας</span>.<o:p></o:p></div>
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Acts 6:2<o:p></o:p></div>
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And the twelve called together the whole
community of the disciples and said, “It is not right that we should neglect
<span style="color: green;">the word of God</span> in order to wait on tables. <o:p></o:p></div>
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<span lang="EL">προσκαλεσάμενοι</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">δώδεκα</span><span lang="EL"> </span><span lang="EL">τὸ</span><span lang="EL"> </span><span lang="EL">πλῆθος</span><span lang="EL"> </span><span lang="EL">τῶν</span><span lang="EL"> </span><span lang="EL">μαθητῶν</span><span lang="EL"> </span><span lang="EL">εἶπαν</span>· <span lang="EL">οὐκ</span><span lang="EL"> </span><span lang="EL">ἀρεστόν</span><span lang="EL"> </span><span lang="EL">ἐστιν</span><span lang="EL"> </span><span lang="EL">ἡμᾶς</span><span lang="EL"> </span><span lang="EL">καταλείψαντας</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">διακονεῖν</span><span lang="EL"> </span><span lang="EL">τραπέζαις</span>.<o:p></o:p></div>
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Acts 6:7<o:p></o:p></div>
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<span style="color: green;">The word of God</span> continued to spread; the
number of the disciples increased greatly in Jerusalem, and a great many of
the priests became obedient to the faith. <o:p></o:p></div>
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<span lang="EL">Καὶ</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ηὔξανεν</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐπληθύνετο</span><span lang="EL"> </span><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">ἀριθμὸς</span><span lang="EL"> </span><span lang="EL">τῶν</span><span lang="EL"> </span><span lang="EL">μαθητῶν</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">Ἰερουσαλὴμ</span><span lang="EL"> </span><span lang="EL">σφόδρα</span>, <span lang="EL">πολύς</span><span lang="EL"> </span><span lang="EL">τε</span><span lang="EL"> </span><span lang="EL">ὄχλος</span><span lang="EL"> </span><span lang="EL">τῶν</span><span lang="EL"> </span><span lang="EL">ἱερέων</span><span lang="EL"> </span><span lang="EL">ὑπήκουον</span><span lang="EL"> </span><span lang="EL">τῇ</span><span lang="EL"> </span><span lang="EL">πίστει</span>. <o:p></o:p></div>
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Acts 8:14<o:p></o:p></div>
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Now when the apostles at Jerusalem heard
that Samaria had accepted <span style="color: green;">the word of God</span>, they sent Peter and John to them. <o:p></o:p></div>
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<span lang="EL">Ἀκούσαντες</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">Ἱεροσολύμοις</span><span lang="EL"> </span><span lang="EL">ἀπόστολοι</span><span lang="EL"> </span><span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">δέδεκται</span><span lang="EL"> </span><span lang="EL">ἡ</span><span lang="EL"> </span><span lang="EL">Σαμάρεια</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>, <span lang="EL">ἀπέστειλαν</span><span lang="EL"> </span><span lang="EL">πρὸς</span><span lang="EL"> </span><span lang="EL">αὐτοὺς</span><span lang="EL"> </span><span lang="EL">Πέτρον</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">Ἰωάννην</span>,<o:p></o:p></div>
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Acts 11:1<o:p></o:p></div>
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Now the apostles and the believers who were
in Judea heard that the Gentiles had also accepted <span style="color: green;">the word of God</span>. <o:p></o:p></div>
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<span lang="EL">Ἤκουσαν</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">ἀπόστολοι</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">ἀδελφοὶ</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">ὄντες</span><span lang="EL"> </span><span lang="EL">κατὰ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">Ἰουδαίαν</span><span lang="EL"> </span><span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">τὰ</span><span lang="EL"> </span><span lang="EL">ἔθνη</span><span lang="EL"> </span><span lang="EL">ἐδέξαντο</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>. <o:p></o:p></div>
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Acts 12:24<o:p></o:p></div>
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But <span style="color: green;">the word of God</span> continued to advance
and gain adherents. <o:p></o:p></div>
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<span lang="EL"><span style="color: green;">Ὁ</span></span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ηὔξανεν</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐπληθύνετο</span>. <o:p></o:p></div>
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Acts 13:5<o:p></o:p></div>
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When they arrived at Salamis, they
proclaimed <span style="color: green;">the word of God</span> in the synagogues of the Jews. And they had John
also to assist them. <o:p></o:p></div>
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<span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">γενόμενοι</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">Σαλαμῖνι</span><span lang="EL"> </span><span lang="EL">κατήγγελλον</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">ταῖς</span><span lang="EL"> </span><span lang="EL">συναγωγαῖς</span><span lang="EL"> </span><span lang="EL">τῶν</span><span lang="EL"> </span><span lang="EL">Ἰουδαίων</span>. <span lang="EL">εἶχον</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">Ἰωάννην</span><span lang="EL"> </span><span lang="EL">ὑπηρέτην</span>.<o:p></o:p></div>
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Acts 13:7<o:p></o:p></div>
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He was with the proconsul, Sergius Paulus,
an intelligent man, who summoned Barnabas and Saul and wanted to hear <span style="color: green;">the
word of God</span>. <o:p></o:p></div>
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<span lang="EL">ὃς</span><span lang="EL"> </span><span lang="EL">ἦν</span><span lang="EL"> </span><span lang="EL">σὺν</span><span lang="EL"> </span><span lang="EL">τῷ</span><span lang="EL"> </span><span lang="EL">ἀνθυπάτῳ</span><span lang="EL"> </span><span lang="EL">Σεργίῳ</span><span lang="EL"> </span><span lang="EL">Παύλῳ</span>, <span lang="EL">ἀνδρὶ</span><span lang="EL"> </span><span lang="EL">συνετῷ</span>. <span lang="EL">οὗτος</span><span lang="EL"> </span><span lang="EL">προσκαλεσάμενος</span><span lang="EL"> </span><span lang="EL">Βαρναβᾶν</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">Σαῦλον</span><span lang="EL"> </span><span lang="EL">ἐπεζήτησεν</span><span lang="EL"> </span><span lang="EL">ἀκοῦσαι</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>.<o:p></o:p></div>
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Acts 13:46<o:p></o:p></div>
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Then both Paul and Barnabas spoke out
boldly, saying, “It was necessary that <span style="color: green;">the word of God</span> should be spoken first
to you. Since you reject it and judge yourselves to be unworthy of eternal
life, we are now turning to the Gentiles. <o:p></o:p></div>
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<span lang="EL">παρρησιασάμενοί</span><span lang="EL"> </span><span lang="EL">τε</span><span lang="EL"> </span><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">Παῦλος</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">Βαρναβᾶς</span><span lang="EL"> </span><span lang="EL">εἶπαν</span>· <span lang="EL">ὑμῖν</span><span lang="EL"> </span><span lang="EL">ἦν</span><span lang="EL"> </span><span lang="EL">ἀναγκαῖον</span><span lang="EL"> </span><span lang="EL">πρῶτον</span><span lang="EL"> </span><span lang="EL">λαληθῆναι</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>· <span lang="EL">ἐπειδὴ</span><span lang="EL"> </span><span lang="EL">ἀπωθεῖσθε</span><span lang="EL"> </span><span lang="EL">αὐτὸν</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">οὐκ</span><span lang="EL"> </span><span lang="EL">ἀξίους</span><span lang="EL"> </span><span lang="EL">κρίνετε</span><span lang="EL"> </span><span lang="EL">ἑαυτοὺς</span><span lang="EL"> </span><span lang="EL">τῆς</span><span lang="EL"> </span><span lang="EL">αἰωνίου</span><span lang="EL"> </span><span lang="EL">ζωῆς</span>, <span lang="EL">ἰδοὺ</span><span lang="EL"> </span><span lang="EL">στρεφόμεθα</span><span lang="EL"> </span><span lang="EL">εἰς</span><span lang="EL"> </span><span lang="EL">τὰ</span><span lang="EL"> </span><span lang="EL">ἔθνη</span>.<o:p></o:p></div>
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Acts 17:13<o:p></o:p></div>
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But when the Jews of Thessalonica learned
that <span style="color: green;">the word of God</span> had been proclaimed by Paul in Beroea as well, they came
there too, to stir up and incite the crowds. <o:p></o:p></div>
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<span lang="EL">Ὡς</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">ἔγνωσαν</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">ἀπὸ</span><span lang="EL"> </span><span lang="EL">τῆς</span><span lang="EL"> </span><span lang="EL">Θεσσαλονίκης</span><span lang="EL"> </span><span lang="EL">Ἰουδαῖοι</span><span lang="EL"> </span><span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">τῇ</span><span lang="EL"> </span><span lang="EL">Βεροίᾳ</span><span lang="EL"> </span><span lang="EL">κατηγγέλη</span><span lang="EL"> </span><span lang="EL">ὑπὸ</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">Παύλου</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>, <span lang="EL">ἦλθον</span><span lang="EL"> </span><span lang="EL">κἀκεῖ</span><span lang="EL"> </span><span lang="EL">σαλεύοντες</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ταράσσοντες</span><span lang="EL"> </span><span lang="EL">τοὺς</span><span lang="EL"> </span><span lang="EL">ὄχλους</span>. <o:p></o:p></div>
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Acts 18:11<o:p></o:p></div>
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He stayed there a year and six months,
teaching <span style="color: green;">the word of God</span> among them. <o:p></o:p></div>
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<span lang="EL">Ἐκάθισεν</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">ἐνιαυτὸν</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">μῆνας</span><span lang="EL"> </span><span lang="EL">ἓξ</span><span lang="EL"> </span><span lang="EL">διδάσκων</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">αὐτοῖς</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>.<o:p></o:p></div>
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Romans 9:6<o:p></o:p></div>
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It is not as though <span style="background-color: white;"><span style="color: red;">the word of God</span> </span>had
failed. For not all Israelites truly belong to Israel, <o:p></o:p></div>
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<span lang="EL">Οὐχ</span><span lang="EL"> </span><span lang="EL">οἷον</span><span lang="EL"> </span><span lang="EL">δὲ</span><span lang="EL"> </span><span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">ἐκπέπτωκεν</span><span lang="EL"> </span><span style="color: red;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>. <span lang="EL">οὐ</span><span lang="EL"> </span><span lang="EL">γὰρ</span><span lang="EL"> </span><span lang="EL">πάντες</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">ἐξ</span><span lang="EL"> </span><span lang="EL">Ἰσραὴλ</span><span lang="EL"> </span><span lang="EL">οὗτοι</span><span lang="EL"> </span><span lang="EL">Ἰσραήλ</span>·<o:p></o:p></div>
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1 Corinthians 14:36<o:p></o:p></div>
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Or did <span style="color: green;">the word of God</span> originate with you?
Or are you the only ones it has reached?) <o:p></o:p></div>
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<span lang="EL">ἢ</span><span lang="EL"> </span><span lang="EL">ἀφ</span>ʼ <span lang="EL">ὑμῶν</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ἐξῆλθεν</span>, <span lang="EL">ἢ</span><span lang="EL"> </span><span lang="EL">εἰς</span><span lang="EL"> </span><span lang="EL">ὑμᾶς</span><span lang="EL"> </span><span lang="EL">μόνους</span><span lang="EL"> </span><span lang="EL">κατήντησεν</span>;<o:p></o:p></div>
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2 Corinthians 2:17<o:p></o:p></div>
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For we are not peddlers of <span style="color: green;">God’s word</span> like
so many; but in Christ we speak as persons of sincerity, as persons sent from
God and standing in his presence. <o:p></o:p></div>
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<span lang="EL">οὐ</span><span lang="EL"> </span><span lang="EL">γάρ</span><span lang="EL"> </span><span lang="EL">ἐσμεν</span><span lang="EL"> </span><span lang="EL">ὡς</span><span lang="EL"> </span><span lang="EL">οἱ</span><span lang="EL"> </span><span lang="EL">πολλοὶ</span><span lang="EL"> </span><span lang="EL">καπηλεύοντες</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>, <span lang="EL">ἀλλ</span>ʼ <span lang="EL">ὡς</span><span lang="EL"> </span><span lang="EL">ἐξ</span><span lang="EL"> </span><span lang="EL">εἰλικρινείας</span>, <span lang="EL">ἀλλ</span>ʼ <span lang="EL">ὡς</span><span lang="EL"> </span><span lang="EL">ἐκ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span><span lang="EL"> </span><span lang="EL">κατέναντι</span><span lang="EL"> </span><span lang="EL">θεοῦ</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">Χριστῷ</span><span lang="EL"> </span><span lang="EL">λαλοῦμεν</span>.<o:p></o:p></div>
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2 Corinthians 4:2<o:p></o:p></div>
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We have renounced the shameful things that
one hides; we refuse to practice cunning or to falsify <span style="color: green;">God’s word</span>; but by the
open statement of the truth we commend ourselves to the conscience of
everyone in the sight of God. <o:p></o:p></div>
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<span lang="EL">ἀλλ</span>ʼ <span lang="EL">ἀπειπάμεθα</span><span lang="EL"> </span><span lang="EL">τὰ</span><span lang="EL"> </span><span lang="EL">κρυπτὰ</span><span lang="EL"> </span><span lang="EL">τῆς</span><span lang="EL"> </span><span lang="EL">αἰσχύνης</span>, <span lang="EL">μὴ</span><span lang="EL"> </span><span lang="EL">περιπατοῦντες</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">πανουργίᾳ</span><span lang="EL"> </span><span lang="EL">μηδὲ</span><span lang="EL"> </span><span lang="EL">δολοῦντες</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ἀλλὰ</span><span lang="EL"> </span><span lang="EL">τῇ</span><span lang="EL"> </span><span lang="EL">φανερώσει</span><span lang="EL"> </span><span lang="EL">τῆς</span><span lang="EL"> </span><span lang="EL">ἀληθείας</span><span lang="EL"> </span><span lang="EL">συνιστάνοντες</span><span lang="EL"> </span><span lang="EL">ἑαυτοὺς</span><span lang="EL"> </span><span lang="EL">πρὸς</span><span lang="EL"> </span><span lang="EL">πᾶσαν</span><span lang="EL"> </span><span lang="EL">συνείδησιν</span><span lang="EL"> </span><span lang="EL">ἀνθρώπων</span><span lang="EL"> </span><span lang="EL">ἐνώπιον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span>.<o:p></o:p></div>
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Colossians 1:25<o:p></o:p></div>
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I became its servant according to God’s
commission that was given to me for you, to make <span style="color: green;">the word of God</span> fully known,
<o:p></o:p></div>
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<span lang="EL">ἧς</span><span lang="EL"> </span><span lang="EL">ἐγενόμην</span><span lang="EL"> </span><span lang="EL">ἐγὼ</span><span lang="EL"> </span><span lang="EL">διάκονος</span><span lang="EL"> </span><span lang="EL">κατὰ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">οἰκονομίαν</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">δοθεῖσάν</span><span lang="EL"> </span><span lang="EL">μοι</span><span lang="EL"> </span><span lang="EL">εἰς</span><span lang="EL"> </span><span lang="EL">ὑμᾶς</span><span lang="EL"> </span><span lang="EL">πληρῶσαι</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>,<o:p></o:p></div>
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1 Thessalonians 2:13<o:p></o:p></div>
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We also constantly give thanks to God for
this, that when you received <span style="color: green;">the word of God</span> that you heard from us, you
accepted it not as a human word but as what it really is, <span style="color: green;">God’s word</span>, which
is also at work in you believers. <o:p></o:p></div>
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<span lang="EL">Καὶ</span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span lang="EL">τοῦτο</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἡμεῖς</span><span lang="EL"> </span><span lang="EL">εὐχαριστοῦμεν</span><span lang="EL"> </span><span lang="EL">τῷ</span><span lang="EL"> </span><span lang="EL">θεῷ</span><span lang="EL"> </span><span lang="EL">ἀδιαλείπτως</span>, <span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">παραλαβόντες</span><span lang="EL"> </span><span lang="EL"><span style="color: green;">λόγον</span></span><span lang="EL"> </span><span lang="EL">ἀκοῆς</span><span lang="EL"> </span><span lang="EL">παρ</span>ʼ <span lang="EL">ἡμῶν</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ἐδέξασθε</span><span lang="EL"> </span><span lang="EL">οὐ</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">ἀνθρώπων</span><span lang="EL"> </span><span lang="EL">ἀλλὰ</span><span lang="EL"> </span><span lang="EL">καθώς</span><span lang="EL"> </span><span lang="EL">ἐστιν</span><span lang="EL"> </span><span lang="EL">ἀληθῶς</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>, <span lang="EL">ὃς</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐνεργεῖται</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">ὑμῖν</span><span lang="EL"> </span><span lang="EL">τοῖς</span><span lang="EL"> </span><span lang="EL">πιστεύουσιν</span>.<o:p></o:p></div>
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1 Timothy 4:5<o:p></o:p></div>
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for it is sanctified by <span style="color: orange;">God’s word</span> and by
prayer. <o:p></o:p></div>
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<span lang="EL">ἁγιάζεται γὰρ διὰ<span style="color: orange;">
λόγου θεοῦ</span> καὶ ἐντεύξεως.<o:p></o:p></span></div>
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2 Timothy 2:9<span lang="EL"><o:p></o:p></span></div>
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for which I suffer hardship, even to the
point of being chained like a criminal. But <span style="color: green;">the word of God</span> is not chained. <span lang="EL"><o:p></o:p></span></div>
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<span lang="EL">ἐν ᾧ κακοπαθῶ μέχρι
δεσμῶν ὡς κακοῦργος, ἀλλʼ <span style="color: green;">ὁ λόγος τοῦ θεοῦ</span> οὐ δέδεται·<o:p></o:p></span></div>
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Titus 2:5<span lang="EL"><o:p></o:p></span></div>
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to be self-controlled, chaste, good
managers of the household, kind, being submissive to their husbands, so that
<span style="color: green;">the word of God</span> may not be discredited. <o:p></o:p></div>
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<span lang="EL">σώφρονας</span><span lang="EL"> </span><span lang="EL">ἁγνὰς</span><span lang="EL"> </span><span lang="EL">οἰκουργοὺς</span><span lang="EL"> </span><span lang="EL">ἀγαθάς</span>, <span lang="EL">ὑποτασσομένας</span><span lang="EL"> </span><span lang="EL">τοῖς</span><span lang="EL"> </span><span lang="EL">ἰδίοις</span><span lang="EL"> </span><span lang="EL">ἀνδράσιν</span>, <span lang="EL">ἵνα</span><span lang="EL"> </span><span lang="EL">μὴ</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">βλασφημῆται</span>.<o:p></o:p></div>
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Hebrews 4:12<span lang="EL"><o:p></o:p></span></div>
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Indeed, <span style="background-color: white; color: magenta;">the word of God</span> is living and
active, sharper than any two-edged sword, piercing until it divides soul from
spirit, joints from marrow; it is able to judge the thoughts and intentions
of the heart. <o:p></o:p></div>
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<span lang="EL">Ζῶν</span><span lang="EL"> </span><span lang="EL">γὰρ</span><span lang="EL"> </span><span style="color: magenta;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐνεργὴς</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">τομώτερος</span><span lang="EL"> </span><span lang="EL">ὑπὲρ</span><span lang="EL"> </span><span lang="EL">πᾶσαν</span><span lang="EL"> </span><span lang="EL">μάχαιραν</span><span lang="EL"> </span><span lang="EL">δίστομον</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">διϊκνούμενος</span><span lang="EL"> </span><span lang="EL">ἄχρι</span><span lang="EL"> </span><span lang="EL">μερισμοῦ</span><span lang="EL"> </span><span lang="EL">ψυχῆς</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">πνεύματος</span>, <span lang="EL">ἁρμῶν</span><span lang="EL"> </span><span lang="EL">τε</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">μυελῶν</span>, <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">κριτικὸς</span><span lang="EL"> </span><span lang="EL">ἐνθυμήσεων</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐννοιῶν</span><span lang="EL"> </span><span lang="EL">καρδίας</span>·<o:p></o:p></div>
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Hebrews 13:7<span lang="EL"><o:p></o:p></span></div>
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Remember your leaders, those who spoke <span style="color: green;">the
word of God</span> to you; consider the outcome of their way of life, and imitate
their faith. <o:p></o:p></div>
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<span lang="EL">Μνημονεύετε</span><span lang="EL"> </span><span lang="EL">τῶν</span><span lang="EL"> </span><span lang="EL">ἡγουμένων</span><span lang="EL"> </span><span lang="EL">ὑμῶν</span>, <span lang="EL">οἵτινες</span><span lang="EL"> </span><span lang="EL">ἐλάλησαν</span><span lang="EL"> </span><span lang="EL">ὑμῖν</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>, <span lang="EL">ὧν</span><span lang="EL"> </span><span lang="EL">ἀναθεωροῦντες</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">ἔκβασιν</span><span lang="EL"> </span><span lang="EL">τῆς</span><span lang="EL"> </span><span lang="EL">ἀναστροφῆς</span><span lang="EL"> </span><span lang="EL">μιμεῖσθε</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">πίστιν</span>. <o:p></o:p></div>
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1 Peter 1:23<span lang="EL"><o:p></o:p></span></div>
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You have been born anew, not of perishable
but of imperishable seed, through <span style="color: green;">the</span> living and enduring <span style="background-color: white;"><span style="color: green;">word of God</span></span>. <o:p></o:p></div>
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<span lang="EL">ἀναγεγεννημένοι</span><span lang="EL"> </span><span lang="EL">οὐκ</span><span lang="EL"> </span><span lang="EL">ἐκ</span><span lang="EL"> </span><span lang="EL">σπορᾶς</span><span lang="EL"> </span><span lang="EL">φθαρτῆς</span><span lang="EL"> </span><span lang="EL">ἀλλ</span>ʼ <span lang="EL">ἀφθάρτου</span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span lang="EL"><span style="color: green;">λόγου</span></span><span lang="EL"> </span><span lang="EL">ζῶντος</span><span lang="EL"> </span><span lang="EL"><span style="color: green;">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">μένοντος</span>.<o:p></o:p></div>
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2 Peter 3:5<span lang="EL"><o:p></o:p></span></div>
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They deliberately ignore this fact, that by
<span style="color: purple;">the word of God</span> heavens existed long ago and an earth was formed out of water
and by means of water, <o:p></o:p></div>
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<span lang="EL">λανθάνει</span><span lang="EL"> </span><span lang="EL">γὰρ</span><span lang="EL"> </span><span lang="EL">αὐτοὺς</span><span lang="EL"> </span><span lang="EL">τοῦτο</span><span lang="EL"> </span><span lang="EL">θέλοντας</span><span lang="EL"> </span><span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">οὐρανοὶ</span><span lang="EL"> </span><span lang="EL">ἦσαν</span><span lang="EL"> </span><span lang="EL">ἔκπαλαι</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">γῆ</span><span lang="EL"> </span><span lang="EL">ἐξ</span><span lang="EL"> </span><span lang="EL">ὕδατος</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">δι</span>ʼ <span lang="EL">ὕδατος</span><span lang="EL"> </span><span lang="EL">συνεστῶσα</span><span lang="EL"> </span><span style="color: purple;"><span lang="EL">τῷ</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span><span lang="EL"> </span><span lang="EL">λόγῳ</span></span><o:p></o:p></div>
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1 John 2:14<span lang="EL"><o:p></o:p></span></div>
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I write to you, children, because you know
the Father. I write to you, fathers, because you know him who is from the
beginning. I write to you, young people, because you are strong and <span style="color: green;">the word
of God</span> abides in you, and you have overcome the evil one. <o:p></o:p></div>
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<span lang="EL">ἔγραψα</span><span lang="EL"> </span><span lang="EL">ὑμῖν</span>, <span lang="EL">παιδία</span>, <span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">ἐγνώκατε</span><span lang="EL"> </span><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">πατέρα</span>. <span lang="EL">ἔγραψα</span><span lang="EL"> </span><span lang="EL">ὑμῖν</span>, <span lang="EL">πατέρες</span>, <span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">ἐγνώκατε</span><span lang="EL"> </span><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">ἀπ</span>ʼ <span lang="EL">ἀρχῆς</span>. <span lang="EL">ἔγραψα</span><span lang="EL"> </span><span lang="EL">ὑμῖν</span>, <span lang="EL">νεανίσκοι</span>, <span lang="EL">ὅτι</span><span lang="EL"> </span><span lang="EL">ἰσχυροί</span><span lang="EL"> </span><span lang="EL">ἐστε</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">ὑμῖν</span><span lang="EL"> </span><span lang="EL">μένει</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">νενικήκατε</span><span lang="EL"> </span><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">πονηρόν</span>. <o:p></o:p></div>
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Revelation 1:2<span lang="EL"><o:p></o:p></span></div>
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who testified to<span style="color: green;"> the word of God</span> and to the
testimony of Jesus Christ, even to all that he saw. <o:p></o:p></div>
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<span lang="EL">ὃς</span><span lang="EL"> </span><span lang="EL">ἐμαρτύρησεν</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">μαρτυρίαν</span><span lang="EL"> </span><span lang="EL">Ἰησοῦ</span><span lang="EL"> </span><span lang="EL">Χριστοῦ</span><span lang="EL"> </span><span lang="EL">ὅσα</span><span lang="EL"> </span><span lang="EL">εἶδεν</span>.<o:p></o:p></div>
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Revelation 1:9<span lang="EL"><o:p></o:p></span></div>
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I, John, your brother who share with you in
Jesus the persecution and the kingdom and the patient endurance, was on the
island called Patmos because of <span style="color: green;">the word of God</span> and the testimony of Jesus. <o:p></o:p></div>
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<span lang="EL">Ἐγὼ</span><span lang="EL"> </span><span lang="EL">Ἰωάννης</span>, <span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">ἀδελφὸς</span><span lang="EL"> </span><span lang="EL">ὑμῶν</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">συγκοινωνὸς</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">τῇ</span><span lang="EL"> </span><span lang="EL">θλίψει</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">βασιλείᾳ</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ὑπομονῇ</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">Ἰησοῦ</span>, <span lang="EL">ἐγενόμην</span><span lang="EL"> </span><span lang="EL">ἐν</span><span lang="EL"> </span><span lang="EL">τῇ</span><span lang="EL"> </span><span lang="EL">νήσῳ</span><span lang="EL"> </span><span lang="EL">τῇ</span><span lang="EL"> </span><span lang="EL">καλουμένῃ</span><span lang="EL"> </span><span lang="EL">Πάτμῳ</span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ τὴν</span><span lang="EL"> </span><span lang="EL">μαρτυρίαν</span><span lang="EL"> </span><span lang="EL">Ἰησοῦ</span>.<o:p></o:p></div>
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Revelation 6:9<span lang="EL"><o:p></o:p></span></div>
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When he opened the fifth seal, I saw under
the altar the souls of those who had been slaughtered for <span style="color: green;">the word of God</span> and
for the testimony they had given; <o:p></o:p></div>
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<span lang="EL">Καὶ</span><span lang="EL"> </span><span lang="EL">ὅτε</span><span lang="EL"> </span><span lang="EL">ἤνοιξεν</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">πέμπτην</span><span lang="EL"> </span><span lang="EL">σφραγῖδα</span>, <span lang="EL">εἶδον</span><span lang="EL"> </span><span lang="EL">ὑποκάτω</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θυσιαστηρίου</span><span lang="EL"> </span><span lang="EL">τὰς</span><span lang="EL"> </span><span lang="EL">ψυχὰς</span><span lang="EL"> </span><span lang="EL">τῶν</span><span lang="EL"> </span><span lang="EL">ἐσφαγμένων</span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">μαρτυρίαν</span><span lang="EL"> </span><span lang="EL">ἣν</span><span lang="EL"> </span><span lang="EL">εἶχον</span>.<o:p></o:p></div>
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Revelation 19:13<span lang="EL"><o:p></o:p></span></div>
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He is clothed in a robe dipped in blood,
and his name is called <span style="color: #e06666;">The Word of God</span>. <o:p></o:p></div>
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<span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">περιβεβλημένος</span><span lang="EL"> </span><span lang="EL">ἱμάτιον</span><span lang="EL"> </span><span lang="EL">βεβαμμένον</span><span lang="EL"> </span><span lang="EL">αἵματι</span>, <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">κέκληται</span><span lang="EL"> </span><span lang="EL">τὸ</span><span lang="EL"> </span><span lang="EL">ὄνομα</span><span lang="EL"> </span><span lang="EL">αὐτοῦ</span><span lang="EL"> </span><span style="color: #e06666;"><span lang="EL">ὁ</span><span lang="EL"> </span><span lang="EL">λόγος</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span>.<o:p></o:p></div>
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Revelation 20:4<span lang="EL"><o:p></o:p></span></div>
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Then I saw thrones, and those seated on
them were given authority to judge. I also saw the souls of those who had
been beheaded for their testimony to Jesus and for <span style="color: green;">the word of God</span>. They had
not worshiped the beast or its image and had not received its mark on their
foreheads or their hands. They came to life and reigned with Christ a
thousand years. <o:p></o:p></div>
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<span lang="EL">Καὶ</span><span lang="EL"> </span><span lang="EL">εἶδον</span><span lang="EL"> </span><span lang="EL">θρόνους</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐκάθισαν</span><span lang="EL"> </span><span lang="EL">ἐπ</span>ʼ <span lang="EL">αὐτοὺς</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">κρίμα</span><span lang="EL"> </span><span lang="EL">ἐδόθη</span><span lang="EL"> </span><span lang="EL">αὐτοῖς</span>, <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">τὰς</span><span lang="EL"> </span><span lang="EL">ψυχὰς</span><span lang="EL"> </span><span lang="EL">τῶν</span><span lang="EL"> </span><span lang="EL">πεπελεκισμένων</span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">μαρτυρίαν</span><span lang="EL"> </span><span lang="EL">Ἰησοῦ</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">διὰ</span><span lang="EL"> </span><span style="color: green;"><span lang="EL">τὸν</span><span lang="EL"> </span><span lang="EL">λόγον</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">θεοῦ</span></span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">οἵτινες</span><span lang="EL"> </span><span lang="EL">οὐ</span><span lang="EL"> </span><span lang="EL">προσεκύνησαν</span><span lang="EL"> </span><span lang="EL">τὸ</span><span lang="EL"> </span><span lang="EL">θηρίον</span><span lang="EL"> </span><span lang="EL">οὐδὲ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">εἰκόνα</span><span lang="EL"> </span><span lang="EL">αὐτοῦ</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">οὐκ</span><span lang="EL"> </span><span lang="EL">ἔλαβον</span><span lang="EL"> </span><span lang="EL">τὸ</span><span lang="EL"> </span><span lang="EL">χάραγμα</span><span lang="EL"> </span><span lang="EL">ἐπὶ</span><span lang="EL"> </span><span lang="EL">τὸ</span><span lang="EL"> </span><span lang="EL">μέτωπον</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐπὶ</span><span lang="EL"> </span><span lang="EL">τὴν</span><span lang="EL"> </span><span lang="EL">χεῖρα</span><span lang="EL"> </span><span lang="EL">αὐτῶν</span>. <span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἔζησαν</span><span lang="EL"> </span><span lang="EL">καὶ</span><span lang="EL"> </span><span lang="EL">ἐβασίλευσαν</span><span lang="EL"> </span><span lang="EL">μετὰ</span><span lang="EL"> </span><span lang="EL">τοῦ</span><span lang="EL"> </span><span lang="EL">Χριστοῦ</span><span lang="EL"> </span><span lang="EL">χίλια</span><span lang="EL"> </span><span lang="EL">ἔτη</span>.<o:p></o:p></div>
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Thus it appears that the only time in the New Testament that "the word of God" refers to <span style="color: #e06666;">the person of Jesus</span> is in Revelation 19:13, while the overwhelming use of the term refers to <span style="color: green;">the Apostolic message and teaching/preaching</span>, or to <span style="color: blue;">Jesus's words/message</span>.<br />
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Note: I am only dealing with logos λόγος (and only in its singular form) and not rhema ῥῆμα. Following are the instances of rhema ῥῆμα in the singular in the New Testament where it means "the word of God":<br />
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Luke 3:2 <span lang="en-US">during the high priesthood of Annas and Caiaphas, <b>the word of God</b> came to John son of Zechariah in the wilderness.</span><br />
ἐπὶ ἀρχιερέως Ἅννα καὶ Καϊάφα, ἐγένετο <b>ῥῆμα θεοῦ</b> ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ.</blockquote>
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Ephesians 6:17 <span lang="en-US">Take the helmet of salvation, and the sword of the Spirit, which is <b>the word of God</b>.</span><br />
καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν <b>ῥῆμα θεοῦ</b>.</blockquote>
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<span lang="en-US">Hebrews 6:5 </span>and have tasted the goodness of <b>the word of God</b> and the powers of the age to come,<br />
καὶ καλὸν γευσαμένους <b>θεοῦ ῥῆμα</b> δυνάμεις τε μέλλοντος αἰῶνος<span lang="en-US"><br /></span><span lang="en-US"></span></blockquote>
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<span lang="en-US">Hebrews 11:3 </span>By faith we understand that the worlds were prepared by <b>the word of God</b>, so that what is seen was made from things that are not visible.<br />
Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας <b>ῥήματι θεοῦ</b>, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι. </blockquote>
I welcome your comments, corrections, or suggested additions.<br />
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** The English translation is from the New Revised Standard Version (NRSV) and the Greek text is from the Nestle-Aland Novum Testamentum Graece 28th Edition. **EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com1tag:blogger.com,1999:blog-32248579.post-16838390439922532017-05-15T18:50:00.008-05:002022-03-10T13:13:41.278-06:00The Holy Spirit And The Institutional Church<div style="margin: 0in;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiv6oWvsBXg7T-9rPc15XkcSAjaDKN3-vohnS3vDsGFanjB17rvIMZ5jaStWQS0-hlYaAK3Ep3-2sSYcpO3wDCEHDdZlvfby7DIZXpK-vecDATJwfqsVX6oMTBAQhJnYrgLRbPFCA/s1600/Pentecost-by-Hyatt-Moore.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiv6oWvsBXg7T-9rPc15XkcSAjaDKN3-vohnS3vDsGFanjB17rvIMZ5jaStWQS0-hlYaAK3Ep3-2sSYcpO3wDCEHDdZlvfby7DIZXpK-vecDATJwfqsVX6oMTBAQhJnYrgLRbPFCA/s320/Pentecost-by-Hyatt-Moore.jpg" /></a></div>
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<i>"Pentecost" by Hyatt Moore</i></div>
<i><br /></i><i>The following (reformatted by me, and with some minor edits) was written by a former Eastern Orthodox (convert) Christian in his correspondence with another convert to the Eastern Orthodox Church who had inquired of the writer why he had left the EOC.</i><o:p></o:p></div>
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It appears that the charismata (the grace gifts of the Holy Spirit) had already begun to wane in the second century. Edwin Hatch wrote that the philosophers replaced the prophets as the leading spokesmen for Christianity. Clearly the role of the Holy Spirit changed within a couple of generations of the Church. St. John Chrysostom actually laments this fact as a great loss to the Church in his commentary on 1 Corinthians 14:</div>
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"Seest thou by how many reasons he leads him to silence and soothes him, in the act of giving way to the other? By one thing and that the chief, that he was not shut up by such a proceeding; 'for ye all can prophesy,' saith he, 'one by one.' By a second, that this seems good to the Spirit Himself; 'for the spirits of the prophets are subject to the prophets.' Besides these, that this is according to the mind of God; 'for God,' saith he, 'is not a God of confusion, but of peace:' and by a fourth, that in every part of the world this custom prevails, and no strange thing is enjoined upon them. For thus, saith he, 'I teach in all the Churches of the saints.' What now can be more awful than these things? For in truth the Church was a heaven then, the Spirit governing all things, and moving each one of the rulers and making him inspired. But now we retain only the symbols of those gifts. For now also we speak two or three, and in turn, and when one is silent, another begins. But these are only signs and memorials of those things. Wherefore when we begin to speak, the people respond, 'with thy Spirit,' indicating that of old they thus used to speak, not of their own wisdom, but moved by the Spirit. But not so now: (I speak of mine own case so far.) But the present Church is like a woman who hath fallen from her former prosperous days, and in many respects retains the symbols only of that ancient prosperity; displaying indeed the repositories and caskets of her golden ornaments, but bereft of her wealth: such an one doth the present Church resemble." -<span class="apple-converted-space"> </span><b>Nicene and Post-Nicene Fathers, Series 1, Volume 12, Saint Chrysostom: Homilies on the Epistles of Paul to the Corinthians, Homily XXXVI. 1 Cor. xiv. 20</b></blockquote>
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In its obsession with apostolic succession, the Catholic Church (as it was called before the split between the Roman Catholic Church and the Eastern Orthodox Church) lost the apostolic power and spirit. The episcopate had already asserted its right as the final ecclesial authority, and they did not welcome prophets into the services. This is quite contrary to the New Testament and The Didache. The Catholic Church had become so institutionalized that it confused institutional authority with ecclesial authority. While there have always been bishops and priests who walked in these graces, there were many who, while void of the Spirit, obtained their positions by political intrigue. Charismatic authority was still recognized, but it was generally relegated to the monastic community, reserved for only the more advanced elders.</div>
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Those who wrote about the Holy Spirit, such as Ambrose and Basil, spoke of Him in detached terms based on a study of Scriptures, indicating that they were not familiar with the active living presence of the third Person of the Trinity in their lives. The role of the Holy Spirit was redefined as liturgical, Eucharistic, and rationalistic, as though the living God were to comply with the rubrics of the Sacraments. He could no longer be trusted to show up and inspire the people in unregulated spontaneity or impromptu movings. He could no longer be trusted to speak, lead, guide, reveal, and heal. Only the most advanced could expect to see the uncreated light and experience the deifying work of the Spirit. Consequently, the monastic understanding of the Holy Spirit was limited to an ascetical approach which, in turn, became the prevailing opinion of the Orthodox Church.<o:p></o:p></div>
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Vladimir Lossky and Georges Florovsky both provide some rather good arguments that Orthodox theology was not the Hellenization of Christianity, but the Christianization of Hellenism. However, the transition from a Church full of the Spirit in Acts toward the more Hellenized model would indicate otherwise. The Orthodox Church won't admit such a thing since it claims to have guarded the sacred deposit without corruption, maintaining the fullness of what the Apostolic Church had in the New Testament period.<o:p></o:p></div>
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Philosophy began to be the dominant method of theologizing very early. Long before the West introduced Scholastic Theology, the East had succumbed to the temptation to make Christianity a cerebral activity. At least as early as Justin Martyr and Clement, Christianity became a philosophy. An academic aristocracy replaced charismatic authority, which often manifested among the most uneducated and barbaric people. Yet the Apostle Paul warned that philosophy cannot know God (1 Corinthians 1:18-20). Paul said that he deliberately chose not to rely on sophia when preaching so that the "demonstration of the Spirit" and the "power of God" could be present (1 Corinthians 2:4-5). This is precisely why one does not see the power of God or demonstrations of the Spirit with most of the Church Fathers. It is also why the Holy Spirit does not manifest with most contemporary priests, bishops, and Protestant preachers. Volumes of treatises were written, but "The kingdom of God does not consist in words, but in power" (1 Corinthians 4:20). Because of the general Greek belief that the image of God in man is his rational faculty, God was approached as a rational Being. However, the things of the Holy Spirit cannot be received by "the natural man ... because they are foolishness to him" (1 Corinthians 2:14).<o:p></o:p></div>
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All of the debates about homoousios and hypostasis may have clarified the Trinity and the two natures of Christ, but they resulted in further intellectualizing Christianity. This all goes contrary to the warning of Paul, who wrote, "Solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers" (2 Timothy 2:14). While the Orthodox Church sees the many schisms as necessary heresies in order to define and defend the truth, the reality is that Christianity began to split and divide over these wranglings about words.<o:p></o:p></div>
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The early preachers, unlike the Church Fathers, did not rely on the schools of Greek rhetoric and the rules which governed homilies. Preaching was not a cognitive function. Rather, they relied upon the person and power of the Holy Spirit (1 Peter 1:12). When they preached, people did not just hear about God; they actually heard from God (1 Thessalonians 1:5; 2:13).<o:p></o:p></div>
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The Body of Christ needs all the ministries mentioned in Ephesians 4:11 (apostles, prophets, evangelists, pastors and teachers). This is a problem for the institutional hierarchy because they have no control over whom God chooses. These charisms are given by the sovereign choice of God, not the Church. Those who walk in these graces have authority in the body of Christ, which is proven by the Spirit and power.<o:p></o:p></div>
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Montanism was an attempt to return to a living relationship with the Holy Spirit. The documentation on the Montanists is very limited. It is unfortunate that, with the exception of Tertullian, we do not have any documents authored by the Montanists which show us what they taught or prophesied. However, it found success because the laity still operated in the charismata. There was a remnant of believers who still trusted the Holy Spirit. It was really little different than the prophets of the Old Testament who were in constant conflict with formalized Judaism, or the Lord and His apostles in their conflicts with the Jews of the Second Temple Period.<o:p></o:p></div>
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Montanism revealed the tension between political authority and spiritual authority. But it was flawed and it ultimately failed. The death nail in the coffin came when Constantine outlawed private meetings in houses. Spiritual songs and hymns were also outlawed in an attempt to stamp out some of the heresies. In other words, it was against the law for a group of people to meet with the Holy Spirit. But in their effort to control the heretics they quenched the Spirit.<o:p></o:p></div>
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As an exercise, go through the book of Acts and mark every reference to the Holy Spirit to understand how He operated and how the early Church related to Him. Follow this up by doing the same thing in the Epistles. After doing so, ask yourself these questions: Why did the Church discontinue this relationship with the Holy Spirit? Why do we not see the Holy Spirit manifesting in this manner? Can we experience the Holy Spirit in this way and, if so, what do we need to do to invite the Holy Spirit to be manifest as Lord in our lives?<o:p></o:p></div>
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Even if one is baptized, chrismated, and partakes of the Eucharist regularly, one still needs to personally invite the Holy Spirit to fill, baptize, speak, guide, teach, and manifest Himself. One needs to cry out that the Holy Spirit would reveal Jesus and the Father to his heart. If a person has not experienced the baptism in the Holy Spirit as believers did in the book of Acts, it is very difficult to understand many things the New Testament says about Him.<o:p></o:p></div>
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One can accumulate a pedantic understanding of all the Church Fathers and still not have a single revelation of the truth, because such revelation comes from the Spirit. The theology of the Fathers has great appeal to those who are intellectually inclined. This is especially true for those with a background in philosophy. However, the Father in heaven chose to conceal things from the wise and reveal them to babes. Therefore Paul wrote, "Let him who is wise become a fool that he may be truly wise" (1 Corinthians 3:18).<br />
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In the end we are utterly dependent upon the Holy Spirit to lead us into all truth.<br /><br />- - -</div><div style="margin: 0in;"><br /></div><div style="margin: 0in;"><i><b>Postscript:</b> The person who wrote this was at one point working on a dissertation for an online Orthodox seminary. His paper was an effort to <b>disprove</b> the claim made by Pentecostals that as the Church became more hierarchical and clericalized, the gifts and operations and manifestations of the Holy Spirit diminished and largely ceased. He said that there came a point where he saw his thesis "fall apart in [his] hands," for his research was indeed supporting and proving the Pentecostals' claim.</i><br />
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<span style="color: blue;"><b>Of related interest:</b></span> <b>The Influence of Greek Ideas and Usages Upon the Christian Church</b>, by Hatch, Edwin, 1835-1889; Fairbairn, Andrew Martin, ed.<br />
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<a href="https://archive.org/details/influenceofgreek00hatc">https://archive.org/details/influenceofgreek00hatc</a></div>
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EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com2tag:blogger.com,1999:blog-32248579.post-1931999544295802402015-06-27T10:15:00.001-05:002024-02-10T18:27:42.069-06:00Some QuestionsSome questions for Christians and the church about homosexuality and same-sex acts:<br />
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<b>Non-Coital Sex</b> <br />
If one permits couples in heterosexual marriages to engage in sexual activity that does not each and every time include or conclude with coitus, does that not weaken the argument against sexual activity by couples in same-sex marriages? When coitus is not involved, why can't a male do sexually to or with his male partner what a female can do sexually to or with her male partner, or why can't a female do sexually to or with her female partner what a male can do sexually to or with his female partner?<br />
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<b>Non-Procreation</b> <br />
For those who would argue that homosexual sex is wrong because it cannot be procreative, is non-procreative sex between married heterosexual couples okay? Many heterosexual couples engage in sexual activity with no intention of procreation (or no ability to procreate in cases of infertility), or with no unprotected coitus (thus preventing even the possibility of procreation, assuming no unintended semen entry). Are heterosexual couples permitted to do this? When homosexual couples engage in non-procreative sexual activity, they do it for the very same reasons that heterosexual couples do. Homosexual persons have the very same feelings of arousal and sexual desire and urging toward persons of the same sex that heterosexual persons have toward members of the opposite sex, and studies and personal stories seem overwhelmingly to show that trying to reprogram or redirect homosexual persons' arousals and urgings to respond to opposite-sex persons is rarely if ever successful. So if the reason for "male and female" - i.e., procreation - is not a required factor for all permissible heterosexual sexual activity, why can't homosexual couples do what heterosexual couples may do? If the intent or possibility of procreation is not the determining factor or <i>sine qua non</i> for permissible sexual activities between heterosexuals, then why may homosexual couples not engage in sexual activities?<br />
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<b>Accommodation</b> <br />
For those who view same-sex attraction as at best a disability or a perversion/distortion of proper sexuality, or as a less-than-ideal situation: We permit and even encourage heterosexual couples to find accommodations for sexual or physical impairments so that they can engage in sexual activity for the non-procreative benefits of love, fulfillment, closeness, bonding, pleasure (including selflessly pleasing the other), etc., that such activities achieve. If same-sex attraction is indeed a lack of, or impairment or damage to, the "normal" ability to react and act sexually toward a person of the opposite sex, why should we not have the same compassion and attitude toward persons with same-sex attraction, especially since the "accommodation" in such cases is so easy - i.e., simply let them sexually relate to a person of the same sex? Dave Thompson proposes a "third way" along these lines in his book <a href="https://www.amazon.com/Over-Coffee-Conversation-Partnership-Conservative/dp/0983567735">Over Coffee: A Conversation for Gay Partnership and Conservative Faith</a>.<br />
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<b>Why "Homosexuals/Homosexuality"?</b><br />
I think one limits one's ability to fully think about these issues if one automatically or primarily refers to or views persons with same-sex attraction as "homosexuals" or as having a "homosexual 'lifestyle'." Why do we use this terminology to categorize and (often) stereotype such persons? Do we primarily refer to ourselves or each other by our eating preferences (omnivores, vegetarians, vegans)? Or by the means by which we get to work or school (motorists, bicyclists, public transportation riders)? Or by our residences (homeowners, home buyers, renters)? Or by our entertainment preferences (movies, theater, opera, sports, TV)? Etc. All of these are valid ways of classifying people depending on the purpose of the classification. As one author pointed out, we could just as validly group together men and women who are sexually attracted to men as being "androphiles" or "androsexuals," and men and women who are sexually attracted to women as being "gynecophiles" or "gynecosexuals." I don’t primarily or even significantly view or regard myself as being a "heterosexual," and I certainly wouldn't say that I live or have a "heterosexual 'lifestyle'," as my "lifestyle" encompasses and can be defined or characterized by a lot of things, not simply or mainly by my opposite-sex attraction or sexual activity.<br />
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<b>Christians First</b><br />
It seems to me that Christians have or should have more in common with each other than with non-Christians. I.e., Christians, regardless of their sexual attraction, should first understand themselves to be brothers and sisters of/with each other and not reflexively align/ally heterosexual Christians (including themselves) more with heterosexual non-Christians than with homosexual Christians, nor align/ally homosexual Christians (including themselves) more with homosexual non-Christians than with heterosexual Christians. Maybe a first step in Christians and the church being better about these things is to stop defining members of the body of Christ as being "homosexuals" or "heterosexuals."<br />
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<br /><b style="background-color: white;"><span style="color: blue;">Here are the responses of a reader of this blog post.</span><span style="color: #1c1e21;"> Feel free to respond to either my questio</span><span style="color: #1c1e21;">ns </span><span style="color: blue;">or to this response</span><span style="color: #1c1e21;">, or to both:</span></b></span><br />
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<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Some questions for Christians and the church about homosexuality and same-sex acts:</span><br />
<br style="color: #1c1e21; content: ""; display: block; font-family: helvetica, arial, sans-serif; font-size: 13px; margin-top: 10px;" />
<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Non-Coital Sex</span><br />
<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q:If one permits couples in heterosexual marriages to engage in sexual activity that does not each and every time include or conclude with coitus, does that not weaken the argument against sexual activity by couples in same-sex marriages?</span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: No, because the question is not what “one permits”, but rather what kinds of sexual outlets does *the Bible* permit. Aside from procreation, the Bible does not specify what type of sexual experience is allowed between one man and one woman in covenant, so that is completely in the subjective domain of the heterosexual couple.</span></span><br />
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<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: When coitus is not involved, why can't a male do sexually to or with his male partner what a female can do sexually to or with her male partner, or why can't a female do sexually to or with her female partner what a male can do sexually to or with his female partner?</span></span><br />
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<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: Same answer as above. Wrong question to be asking IMHO.</span></span><br />
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<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Non-Procreation [questions]</span></span><br />
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<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A:I don’t argue this.</span></span><br />
<span style="background-color: white;"><span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Accommodation</span></span><br />
<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">For those who view same-sex attraction as at best a disability or a perversion/distortion of proper sexuality, or as a less-than-ideal situation:</span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: You seem to be arguing more for how can a couple experience sexual satisfaction. Sexual satisfaction can be accomplished in a number of ways within a relationship (heterosexual married, heterosexual non-married, homosexual state-endorsed unions, as well as non-unions or casual sex). This is really beside the point. The question is not how can one experience fulfillment of sexual desires, but what is the permissible way to achieve sexual fulfillment *in God’s economy*. Because the Bible is largely silent on the issue (other than what Paul mentions in 1 Corinthians 7), I don’t think we can go further than what the text mentions.</span></span><br />
<span style="background-color: white;"><span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Why "Homosexuals/Homosexuality"?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: Stereotyping is wrong. Labels are wrong but unavoidable in this culture where it seems everyone has an “identity” including sexual identity.</span></span><br />
<span style="background-color: white;"><span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Christians First</span></span><br />
<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">It seems to me that Christians have or should have more in common with each other than with non-Christians…Maybe a first step in Christians and the church being better about these things is to stop defining members of the body of Christ as being "homosexuals" or "heterosexuals."</span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: Maybe, but many gay Christian self-identify as “gay”. I don’t have a problem with this.</span></span><br />
<span style="background-color: white;"><span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: So, what exactly is wrong with homosexuality or homosexual acts? Or more specifically, since this is a Biblical/Christian theology blog: Does the Bible or the church teach against homosexuality or homosexual activity?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: It seems to especially as per Leviticus 18 where not only homosexual activity is considered wrong but also a host of other sexual alliances.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: If so:</span></span><br />
<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Why does it do so?</span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: I don’t know entirely. God knows.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Is it right for it to do so?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: “Right” is subjectively in the eye of the beholder. Best to stick with the meaning most likely in the Biblical text.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Do or should such teachings apply to us today, and if so, how?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: If we are believers then we have to have some way to measure behavior. The Bible (along with conscience and the Holy Spirit) is all we have.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Is simply being homosexual or having same-sex attractions wrong? If yes, please explain why.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: No.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: If not, then is it the sexual behavior between two persons of the same sex that is wrong?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: Yes, apparently according to Leviticus 18:22.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: If so, Is it because the only proper sexual activities between two persons are those that directly or indirectly include both one and only one penis and one and only one vagina? If so, what about sexual activities between two persons when one or both of them has had sex-reassignment surgery so that now one of each sex organ is present even though one or both of them previously had the opposite sex organ?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: Sex reassignment is a different topic altogether and I would argue not something condoned by the Bible particularly if we believe that we are born with a specific biological gender (which we all are unless we are intersex; again different topic we can take up elsewhere).</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: Is it the inability or failure to consummate the actions with coitus (i.e., penis-vagina intercourse) that makes same-sex sexual activities wrong, </span><span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">No.</span><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"> since except for coitus two women or two men can together do just about everything sexually that a man and a woman can do?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: Again, the question should not be “how can we achieve sexual satisfaction?” But rather, “are any and all ways of achieving sexual satisfaction permissible?”</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: If so, what does that mean for deliberate non-coital sexual activity by heterosexual couples, or for heterosexual couples who do not or cannot (due to disability, etc.) consummate all their sexual activities with coitus?</span></span><br />
<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Is it because the potential to produce children is what makes marriage and instances of sexual activity okay?</span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: No. It’s because “from the beginning God made them male and female.”</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: If so: What does that mean for heterosexual couples who use natural or artificial methods to prevent unplanned or unwanted conceptions?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: I don’t see that as being an issue at all. I’m sure coitus interruptus was practiced to control making babies if an Israelite couple had already produced progeny and didn’t really want or couldn’t afford more. As long as there was at least one heir, that’s all that mattered to most ancient Israelites (to keep the inheritance within the family/tribe).</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Q: What does that mean for sexual activities between heterosexual couples who cannot or who cannot any longer have children? Consider the following scenarios:If potential childbearing is not the reason for marriage and instances of sexual activity, can two gay persons who have not been changed from their homosexuality (whether they cared to change or tried to change or prayed to be changed, etc.) become a couple and engage in sexual relations for the pleasure of it and the oneness and companionship and intimacy and love it engenders and enhances between them so they become more giving and fulfilled human beings?</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: blue; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">A: This is where I would disagree. I don’t think that being a “fulfilled human being” necessitates sexual gratification. I almost think that might be insulting to some. I know plenty of single people, virgins in their 40s and 50s, (straight and gay) who are not complaining about their lack of sexual fulfillment. Sexual fulfillment in this culture has become an idol. It’s not the be-all, end-all to life.</span></span><br />
<span style="background-color: white;"><span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;"><br /></span>
<span style="color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">Bottom line: 1 Thessalonians 4:4</span></span><br />
<span style="background-color: white; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px;">“…each of you must know how to control his own body in holiness and honor.” I don’t know any way to do that other than to 1) be married, one man with one woman in the Lord, or 2) keep a celibate lifestyle.</span>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-20042485410574320232013-05-06T19:06:00.014-05:002021-01-18T11:59:15.248-06:00The Amazing Romans 16<center>
<img height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4F0kvQ9r0-yF3OtqWIRSf16j1fzlC0oNIBhM3XVeBs_24R-vSJZB9I5WoVOOZdn0WxQNA3fS6UQdu2A2rMlLCejly4vh8xXescfnXyNwbMOZsxHkhxrYG-mKT463BAXl7fXmHtA/w477-h640/P46-Romans16-4-13.jpg" width="477" /><br />Papyrus 46 - Romans 16:4-13</center>
<blockquote>λθ [39]<br /><br />
της ψυχης μου τον εαυτων τρα<br />
χηλον ϋπεθηκαν οις ουκ εγω μο<br />
νος ευχαριστω αλλα και πασαι αι εκ<br />
κλησιαι των εθνων 5 και την κατ οι<br />
κον αυτων εκκλησιαν′ ασπασασθε<br />
επαινετον τον αγαπητον μου ος<br />
εστιν απ αρχης της ασιας εις χ̅ν̅′<br />
6 ασπασασθε μαριαμ ητις πολλα εκο<br />
πιασεν εις ϋμας′ 7 ασπασασθε ανδρο<br />
νεικον και ϊουλιαν τους συγγενεις μου<br />
και τους συναιχμαλωτους μου οιτινες<br />
εισιν επισημοι εν τοις αποστολοις ος<br />
και προ εμου γεγονεν εν χ̅ρ̅ω̅′ 8 ασπασασ<br />
θε αμπλιατον τον αγαπητον εν κ̅ω̅′<br />
9 ασπασασθε ουρβανον τον συνεργον<br />
ημων εν χ̅ρ̅ω̅ και σταχυν τον αγαπη<br />
τον μου 10 ασπασασθε απελλην τον δοκι<br />
μον εν χ̅ρ̅ω̅ ασπασασθε τους εκ των><br />
αριστοβουλου 11 ασπασασθε ηρωδιωνα<br />
τον συνγενην μου ασπασασθε τους<br />
εκ] των ναρκισσου τους οντας εν κ̅ω̅<br />
12 ασ]πασασθε τρυφαιναν και τρυφωσαν<br />
τας κο]πιουσας* εν κ̅ω̅ ασπασασθε περσι<br />
δα την] αγαπητην ητις πολλα εκοπι<br />
ασεν εν κ̅]ω̣̅ 13 ασπασασθε ρουφον τον εγ<br />
λεκτον εν κ̅]ω̣̅ και την μητερα αυτ<br />
[ου και εμου 14 ασπασασθε ασυνκριτον]<br />
<p>Philip Wesley Comfort and David P. Barrett, “P46,” in <b>The Text of the Earliest New Testament Greek Manuscripts</b> (Wheaton, IL: Tyndale House, 2001), Ro 16:4–14.</p></blockquote>
<p>I bet people most people skim right through (or right over) Romans 16, thinking it's just
a list of names.
<br />
<br />
DON'T DO IT!!!
<br />
<br />
Look at the list:
<br />
<br />
"I commend to you Phoebe" - a <i>woman</i> - probably the person Paul trusted to carry his letter to Rome - "a deacon(ess)" [<i>diakonos*</i>, a common gender noun used for both men and women, and hence could refer to an office she held, and not just a statement that she was a "servant"] - "she has been a <i>prostatis</i> to many and to myself, too" - i.e., a benefactor, perhaps a wealthy or powerful citizen who introduced Paul to the persons in her city, or even protected Paul and supplied his needs, etc.
<br />
<br />
"Greet Prisca and Aquila" - note that Prisca (Priscilla), a <i>woman's</i> name, comes first (as it does in most of the other New Testament mentions of this couple) - and she is a "fellow-worker" too, one who risked her own neck for Paul's life. And ... she has a church in her house.
<br />
<br />
"Greet Mary" - another <i>woman</i>.
<br />
<br />
"Greet Andronicus and <i>Junia</i>" - a <i>woman</i> - one who is "well known to the apostles" or "outstanding among the apostles" - i.e., possibly a <i>woman apostle</i>. John Chrysostum and the Early Church Fathers took the Greek to mean that she was an apostle. <br />
<br />
Dan Wallace reports that a massive computer search of Greek literature shows that the construction of the phrase overwhelmingly favors the translation "well known to the apostles." See <a href="https://netbible.com/2019/07/01/innovations-text-and-translation-net-bible-new-testament/">Innovations in the Text and Translation of the NET Bible, New Testament</a> - II.B.2. Also see <a href="http://bible.org/article/junia-among-apostles-double-identification-problem-romans-167">Junia Among the Apostles: The Double Identification Problem in Romans 16:7</a> and <a href="https://www.cambridge.org/core/journals/new-testament-studies/article/abs/was-junia-really-an-apostle-a-reexamination-of-rom-167/BC9E5BDE2A3F9573004A47AF9122A388">Was Junia Really an Apostle? A Re-examination of Rom 16.7</a>.
<br />
<br />
A discussion (June 3, 2002ff.) on B-Greek cites Eldon Jay Epp, "Text-Critical, Exegetical, and Socio-cultural Factors affecting the Junia/Junias Variation in Romans 16,7," pp. 227-291 in New Testament Textual Criticism and Exegesis: Festschrift J. Delobel, Edited by A. Denaux, BETL 161, Leuven: Leuven University Press/Peeters, 2002, in opposition to Wallace's conclusions, however. (I can't find this discussion in the B-Greek archives now.) And Suzanne McCarthy (died 2015) has a seven-part rebuttal to the Wallace-Burer position: <a href="http://powerscourt.blogspot.com/search/label/Wallace">McCarthy vs Wallace (and Grudem)</a>
<br />
<br />
Whether or not an apostle, the name is "Junia," i.e., a <i>woman</i>, and not a shortened version of the male "Junianus" - an apparent fiction invented by those who found the idea of a woman apostle hard to accept. "Junias" (the Greek form - accusative case) was considered to be a woman at least until the 13th century, as Douglas Moo writes in his acclaimed commentary on Romans. (Epp - see above - apparently argues for the name being masculine.)
<br />
<br />
"Greet Tryphaena and Tryphosa" - also <i>women</i>.
<br />
<br />
"Persis" is a <i>woman</i>, as the description of her as "the beloved" is in the feminine gender.
<br />
<br />
"Greet Rufus the chosen one in the Lord and his mother - and mine also." Now, if this is the same Rufus who was the son of Simon the Cyrene, who carried Jesus's cross, since Cyrene is in Africa, Simon and hence Rufus were likely Black - and Paul is claiming Rufus' mother as being like his own mother. So now we have another praiseworthy <i>woman</i>, and an African one at that.
<br />
<br />
"Greet Julia" - another <i>woman</i> ... "and Nerea's <i>sister</i>" (a <i>woman</i>).
<br />
<br />
Not to mention that, as Moo points out, Paul identifies three, and possibly five separate
house churches (vv. 5,14,15; cf. also vv. 10,11).
<br />
<br />
(I originally wrote and/or last edited this June 23, 2002 when I used to have a Web page, though I have updated/added the links.)<br />
<br />
* <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-size: 1.175em; font-weight: bold; line-height: 24px; margin: 0px; outline: 0px; padding: 0px; text-align: justify; vertical-align: baseline;">διάκονος, ου, ὁ, ἡ</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">(s.</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-articleid=""R.1860"" data-resourcename=""bdag"" data-resourcetype=""text.monograph.lexicon"" href="http://biblia.com/books/bdag/article/R.1860" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;"><span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">διακονέω</span></a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-articleid=""R.1861"" data-resourcename=""bdag"" data-resourcetype=""text.monograph.lexicon"" href="http://biblia.com/books/bdag/article/R.1861" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;"><span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">διακονία</span></a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">;</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Trag.</strong> = writer (s) of tragedy<br /></span> <span class=\"lang-en\"><strong>trag.</strong> = tragedy, writer (s) of tragedy<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Trag.</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hdt.</strong> = Herodotus, V <span style=\"font-variant:small-caps\">b.c.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Hdt.</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>et al.</strong> = et alii (and others)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">et al.</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">;</span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Ins, ins</strong> = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents.<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">ins</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>pap</strong> = papyrus, -yri <br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">pap</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>LXX</strong> = Septuaginta, ed. ARahlfs, unless otherwise specified—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.2"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.2\">Lists 2</a>, beg.<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">LXX</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">;</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>TestSol</strong> = Testament of Solomon, I–III <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.2"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.2\">List 2</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">TestSol</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">6:10 L, for</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-size: 1em; line-height: 24px; margin: 0px; outline: 0px; padding: 0px; text-align: justify; vertical-align: baseline;">δράκοντας</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">;</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>TestJud</strong> = Testament of Judah, s. Test12Patr—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.2"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.2\">List 2</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">TestJud</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a class="resourceref" data-datatype=""pseud"" data-reference=""Pseudepigrapha.T._Jud._14.2"" href="http://biblia.com/reference/Pseudepigrapha.T._Jud._14.2?resourceName=bdag" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">14:2</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">;</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Philo</strong> = P. of Alexandria, I <span style=\"font-variant:small-caps\">b.c.</span>–I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Philo</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">,</span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Joseph</strong> This abbr. used when no specific texts are cited (s. Jos.); I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Joseph</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">.,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Just</strong> , II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Just</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">.,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Tat</strong> , II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Tat</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">.,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Iren.</strong> = Irenaeus, Haereses, II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Iren.</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">,</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hippol</strong> , II–III <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a> <br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">Hippol</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">.)</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>gener.</strong> = generally<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">gener.</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">one who is busy</span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><span class="offset-marker" data-offset="2113956" id="marker1013121" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: 0px; padding: 0px; text-align: justify; vertical-align: baseline;"></span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">with </span><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>someth.</strong> = something<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: navy; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; margin: 0px; outline: none; padding: 0px; text-align: justify; text-decoration: none; vertical-align: baseline;">someth.</a><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;"> </span><span style="background-color: white; font-family: 'Times New Roman', times, serif; font-size: 1em; line-height: 24px; text-align: justify;">in a manner that is of assistance to someone</span><br />
</p><div class="lang-en" style="background: rgb(255, 255, 255); border: 0px; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; outline: 0px; padding: 0px; text-align: justify; text-indent: 18pt; vertical-align: baseline;">
<span style="background: transparent; border: 0px; font-family: 'Libronix Symbols'; font-size: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">①</span> <strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">one who serves as an intermediary in a transaction,</strong> <span style="background: transparent; border: 0px; font-style: italic; font-weight: bold; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">agent, intermediary, courier</span> (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Jos.</strong> = Josephus. This abbr. used when follow by title; I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">Lists 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Jos.</a>, <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Ant_1.298"" href="http://biblia.com/reference/JosephusLoeb.Ant_1.298?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Ant. 1, 298</a> of Rachel who brought Jacob to Laban<span class="offset-marker" data-offset="2114156" id="marker5958160" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>; s. also <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Ant_7.201"" href="http://biblia.com/reference/JosephusLoeb.Ant_7.201?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Ant. 7, 201</a>; <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Ant_7.224"" href="http://biblia.com/reference/JosephusLoeb.Ant_7.224?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">224</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>al.</strong> =alibi (elsewhere), aliter (otherwise), alii (others)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">al.</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Jos.</strong> = Josephus. This abbr. used when follow by title; I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">Lists 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Jos.</a>, <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Ant_8.354"" href="http://biblia.com/reference/JosephusLoeb.Ant_8.354?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Ant. 8, 354</a> Elisha is<span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ἠλίου καὶ μαθητὴς καὶ δ</span>.; Epigonos is <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. καὶ μαθητής</span> of Noetus in<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hippol</strong> , II–III <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a> <br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hippol</a>., Ref. 9, 7, 1). Of a deity’s intermediaries: <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>gener.</strong> = generally<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">gener.</a> <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">θεοῦ δ</span><span class="offset-marker" data-offset="2114356" id="marker9700981" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>. (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Epict</strong> , various works, I–II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Epict</a>. 3, 24, 65 <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Diogenes</strong> = letters attributed to the philosopher D. of Sinope; date uncertain—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Diogenes</a> as <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">τοῦ Διὸς διάκονος</span>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Achilles Tat</strong> , IV <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Achilles Tat</a>. 3, 18, 5 <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. θεῶν</span>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Philo</strong> = P. of Alexandria, I <span style=\"font-variant:small-caps\">b.c.</span>–I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Philo</a>, <a class="resourceref" data-datatype=""phil"" data-reference=""WorksOfPhilo.Ios_241"" href="http://biblia.com/reference/WorksOfPhilo.Ios_241?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">De Jos. 241</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Jos.</strong> = Josephus. This abbr. used when follow by title; I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">Lists 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Jos.</a>, <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Wars_3.354"" href="http://biblia.com/reference/JosephusLoeb.Wars_3.354?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Bell. 3, 354</a>) <a class="bibleref" data-datatype=""bible"" data-reference=""2Co6.4"" href="http://biblia.com/reference/2Co6.4" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">2 Cor 6:4</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""1Th3.2"" href="http://biblia.com/reference/1Th3.2" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">1 Th 3:2</strong></a> (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <a class="bibleref" data-datatype=""bible"" data-reference=""1Co3.5"" href="http://biblia.com/reference/1Co3.5" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">1 Cor 3:5</strong></a>) s. below; <a class="bibleref" data-datatype=""bible"" data-reference=""Tt1.9"" href="http://biblia.com/reference/Tt1.9" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Tit 1:9b</strong></a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>v.l.</strong> = varia lectio (variant reading)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">v.l.</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hs</strong> = Similitudes<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hs</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Herm,_S_IX,_xv,_4"" href="http://biblia.com/reference/ApostolicFathers.Herm%2c_S_IX%2c_xv%2c_4?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">9, 15<span class="offset-marker" data-offset="2114556" id="marker2814941" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>, 4</a>; <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. Χριστοῦ</span> <a class="bibleref" data-datatype=""bible"" data-reference=""2Co11.23"" href="http://biblia.com/reference/2Co11.23" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">2 Cor 11:23</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""Col1.7"" href="http://biblia.com/reference/Col1.7" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Col 1:7</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""1Ti4.6"" href="http://biblia.com/reference/1Ti4.6" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">1 Ti 4:6</strong></a> (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Tat</strong> , II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Tat</a>. 13, 3 <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. τοῦ πεπονθότος θεοῦ</span>); of officials understood collectively as a political system <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">agent</em><span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ἡ ἐξουσία</span> <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">the</em> (governmental) <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">authorities</em><span class="offset-marker" data-offset="2114756" id="marker4951594" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span> as <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">θεοῦ δ</span>. <a class="bibleref" data-datatype=""bible"" data-reference=""Ro13.4"" href="http://biblia.com/reference/Ro13.4" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ro 13:4,</strong></a> here understood as a <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>fem.</strong> = feminine<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">fem.</a> noun (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Heraclit. Sto.</strong> = Heraclitus the Stoic, I <span style=\"font-variant:small-caps\">b.c.</span>–I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Heraclit. Sto.</a> 28 p. 43, 15; of abstractions<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Epict</strong> , various works, I–II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Epict</a>. 2, 23, 8; 3, 7, 28). W. specific <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>ref.</strong> = reference(s)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">ref.</a> to an aspect of the divine message: of apostles and othe<span class="offset-marker" data-offset="2114956" id="marker7445243" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>r prominent Christians charged with its transmission (<span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. τῆς διδασκαλίας</span> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Orig</strong> , var. works, II–III <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Orig</a>., C. Cels. 1, 62, 30) <a class="bibleref" data-datatype=""bible"" data-reference=""Col1.23"" href="http://biblia.com/reference/Col1.23" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Col 1:23</strong></a>;<a class="bibleref" data-datatype=""bible"" data-reference=""Eph3.7"" href="http://biblia.com/reference/Eph3.7" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Eph 3:7</strong></a>; <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. καινῆς διαθήκης</span> <a class="bibleref" data-datatype=""bible"" data-reference=""2Co3.6"" href="http://biblia.com/reference/2Co3.6" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">2 Cor 3:6</strong></a>; <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. δικαιοσύνης</span> (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>opp.</strong> = opposed to, opposite<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">opp.</a> <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. τοῦ σατανᾶ</span>) <a class="bibleref" data-datatype=""bible"" data-reference=""2Co11.15"" href="http://biblia.com/reference/2Co11.15" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">2 Cor 11</strong><span class="offset-marker" data-offset="2115156" id="marker6496873" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">:15.</strong></a> <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. τοῦ θεοῦ ἐν τ. εὐαγγελίῳ</span> <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">God’s agent in the interest of the gospel</em> <a class="bibleref" data-datatype=""bible"" data-reference=""1Th3.2"" href="http://biblia.com/reference/1Th3.2" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">1 Th 3:2</strong></a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>v.l.</strong> = varia lectio (variant reading)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">v.l.</a> (for <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">συνεργός</span>); <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. χριστοῦ Ἰησοῦ</span> (if Timothy provides proper instruction he will be considered an<span class="offset-marker" data-offset="2115356" id="marker3438982" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span> admirable transmitter of the gospel tradition) <a class="bibleref" data-datatype=""bible"" data-reference=""1Ti4.6"" href="http://biblia.com/reference/1Ti4.6" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">1 Ti 4:6</strong></a>;<span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. ἐν κυρίῳ</span> <a class="bibleref" data-datatype=""bible"" data-reference=""Eph6.21"" href="http://biblia.com/reference/Eph6.21" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Eph 6:21</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""Col1.25"" href="http://biblia.com/reference/Col1.25" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Col 1:25</strong></a> indirectly as <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. ἐκκλησίας</span>; of Christ as God’s agent <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ. περιτομῆς</span> <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">for the circumcision=</em>for descendants o<span class="offset-marker" data-offset="2115556" id="marker7809222" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>f Abraham, <a class="bibleref" data-datatype=""bible"" data-reference=""Ro15.8"" href="http://biblia.com/reference/Ro15.8" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ro 15:8.</strong></a> Cp. Phoebe <a class="bibleref" data-datatype=""bible"" data-reference=""Ro16.1"" href="http://biblia.com/reference/Ro16.1" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ro 16:1</strong></a> and <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>subscr.</strong> = subscription<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">subscr.</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </strong><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>v.l.</strong> = varia lectio (variant reading)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">v.l.</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">;</strong> of Tychicus as faithful <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">courier</em> <a class="bibleref" data-datatype=""bible"" data-reference=""Col4.7"" href="http://biblia.com/reference/Col4.7" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Col 4:7</strong></a> (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Pla</strong> , V–IV <span style=\"font-variant:small-caps\">b.c.</span>; s. also Ps.-Plato—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Pla</a>., Rep. 370e ‘intermediary, courier’; of Hermes, s. G Elderkin, Two Curse Inscriptions: Hesperia 6,<span class="offset-marker" data-offset="2115756" id="marker4773983" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span> ’37. 389, table 3, <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>ln.</strong> = line<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">ln.</a> 8; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Jos.</strong> = Josephus. This abbr. used when follow by title; I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">Lists 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Jos.</a>, <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Ant_7.201"" href="http://biblia.com/reference/JosephusLoeb.Ant_7.201?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Ant. 7, 201</a>; <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Ant_7.224"" href="http://biblia.com/reference/JosephusLoeb.Ant_7.224?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">224</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>al.</strong> =alibi (elsewhere), aliter (otherwise), alii (others)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">al.</a>).</div>
<div class="lang-en" style="background: rgb(255, 255, 255); border: 0px; font-family: "Times New Roman", times, serif; font-size: 1em; line-height: 24px; outline: 0px; padding: 0px; text-align: justify; text-indent: 18pt; vertical-align: baseline;">
<span style="background: transparent; border: 0px; font-family: 'Libronix Symbols'; font-size: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">②</span> <strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">one who gets </strong><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>someth.</strong> = something<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">someth.</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> done, at the behest of a superior,</strong><span style="background: transparent; border: 0px; font-style: italic; font-weight: bold; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">assistant</span> to someone (the context determines whether the term, with or without the art<span class="offset-marker" data-offset="2115956" id="marker8287532" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>icle <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ὁ, οἱ</span> is used inclusively of women or exclusively) <a class="bibleref" data-datatype=""bible"" data-reference=""Mt20.26"" href="http://biblia.com/reference/Mt20.26" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Mt 20:26</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""Mt23.11"" href="http://biblia.com/reference/Mt23.11" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">23:11</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""Mk10.43"" href="http://biblia.com/reference/Mk10.43" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Mk 10:43</strong></a>; of all <a class="bibleref" data-datatype=""bible"" data-reference=""Mk9.35"" href="http://biblia.com/reference/Mk9.35" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">9:35</strong></a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Pol</strong> = Polycarp to the Philippians—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Pol</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Poly_5.2"" href="http://biblia.com/reference/ApostolicFathers.Poly_5.2?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">5:2</a>. Of table attendants (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>X.</strong> = Xenophon, V–IV <span style=\"font-variant:small-caps\">b.c.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">X.</a>, Mem. 1, 5, 2; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Polyb</strong> , III–II <span style=\"font-variant:small-caps\">b.c.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Polyb</a>. 31, 4, 5; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Lucian</strong> , II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Lucian</a>, Merc. Cond. 26; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Athen</strong> , III <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Athen</a>. 7, 291<span class="offset-marker" data-offset="2116156" id="marker2809121" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>a; 10, 420e; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Jos.</strong> = Josephus. This abbr. used when follow by title; I <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">Lists 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Jos.</a>, <a class="resourceref" data-datatype=""josl"" data-reference=""JosephusLoeb.Ant_6.52"" href="http://biblia.com/reference/JosephusLoeb.Ant_6.52?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Ant. 6, 52</a>) <a class="bibleref" data-datatype=""bible"" data-reference=""Jn2.5"" href="http://biblia.com/reference/Jn2.5" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">J 2:5,</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </strong><a class="bibleref" data-datatype=""bible"" data-reference=""Jn2.9"" href="http://biblia.com/reference/Jn2.9" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">9.</strong></a> Of a king’s retinue <a class="bibleref" data-datatype=""bible"" data-reference=""Mt22.13"" href="http://biblia.com/reference/Mt22.13" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Mt 22:13.</strong></a>—Of Jesus’ adherents <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>gener.</strong> = generally<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">gener.</a>: those in the service of Jesus <a class="bibleref" data-datatype=""bible"" data-reference=""Jn12.26"" href="http://biblia.com/reference/Jn12.26" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">J 12:26.</strong></a> Satirically, <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ἁμαρτίας δ</span>. <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">agent for sin</em> <a class="bibleref" data-datatype=""bible"" data-reference=""Ga2.17"" href="http://biblia.com/reference/Ga2.17" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Gal 2:17</strong></a> (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> the gen<span class="offset-marker" data-offset="2116356" id="marker1065919" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>itival constructions in 1 above; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Tat</strong> , II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Tat</a>. 19, 2 of divination as instrument or medium for immoderate cravings<span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">πλεονεξιῶν </span>…<span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> δ</span>.). One who serves as assistant in a cultic context (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hdt.</strong> = Herodotus, V <span style=\"font-variant:small-caps\">b.c.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hdt.</a> 4, 71, 4 ‘aide, r<span class="offset-marker" data-offset="2116556" id="marker2770784" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>etainer’; Pausanias 9, 82, 2 ‘attendants’) <em style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">attendant, assistant, aide</em> (the Eng. derivatives ‘deacon’ and ‘deaconess’ are technical terms, whose <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>mng.</strong> = meaning(s)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">mng.</a> varies in <a data-datatype=""page"" data-reference=""Page 231"" data-urlreference=""Page.p_231"" href="https://www.blogger.com/null" rel="milestone" style="background: transparent; color: navy; display: inline-block; height: 1em; margin: 0px; outline: none; padding: 0px; vertical-align: baseline; width: 0px;"></a>ecclesiastical history and are therefore <span class="offset-marker" data-offset="2116756" id="marker9751287" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>inadequate for rendering <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>NT</strong> = New Testament<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">NT</a> usage of <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ</span>.) as one identified for special ministerial service in a Christian community (s. <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Just</strong> , II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Just</a>., A I, 65, 5; 67, 5; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Iren.</strong> = Irenaeus, Haereses, II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Iren.</a> 1, 13, 5 [<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Harv.</strong> = WHarvey; s. Iren.—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Harv.</a> I 121, 6]; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hippol</strong> , II–III <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a> <br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hippol</a>., Ref. 9, 12, <span class="offset-marker" data-offset="2116956" id="marker1857190" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>22) <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>esp.</strong> = especially<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">esp.</a> of males (the <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">δ</span>. as holder of a religious office outside Christianity: <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>IMagnMai</strong> = Die Inschriften von Magnesia am Mäander—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">Lists 3</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">IMagnMai</a> 109 [c. 100 <span style="background: transparent; border: 0px; font-variant: small-caps; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">b.c.</span>]; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>IG</strong> = Inscriptiones Graecae—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">List 3</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">IG</a> IV, 474, 12; 824, 6; IX, 486, 18; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>CIG</strong> = Corpus Inscriptionum Graecarum—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">List 3</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">CIG</a> II, 1800, 1; 3037, 4; II addenda 1793b, 18 p. 982;<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Thieme</strong> = GT., Die Inschriften von Magnesia am Mäander und das NT—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">List 3</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><span class="offset-marker" data-offset="2117156" id="marker2426291" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>Thieme</a> 17f; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>MAI</strong> = Mitteilungen des Deutschen Archäologischen Instituts—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">Lists 3</a>, <a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">MAI</a> 27, 1902, p. 333f no. 8, 22) <a class="bibleref" data-datatype=""bible"" data-reference=""Php1.1"" href="http://biblia.com/reference/Php1.1" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Phil 1:1</strong></a> (EBest, Bishops and Deacons, <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>TU</strong> = Texte und Untersuchungen—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">TU</a> 102, ’68, 371–76); <a class="bibleref" data-datatype=""bible"" data-reference=""1Ti3.8"" href="http://biblia.com/reference/1Ti3.8" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">1 Ti 3:8,</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </strong><a class="bibleref" data-datatype=""bible"" data-reference=""1Ti3.12"" href="http://biblia.com/reference/1Ti3.12" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">12</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""1Ti4.6"" href="http://biblia.com/reference/1Ti4.6" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">4:6</strong></a>; <a class="bibleref" data-datatype=""bible"" data-reference=""Tt1.9"" href="http://biblia.com/reference/Tt1.9" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Tit 1:9a</strong></a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>v.l.</strong> = varia lectio (variant reading)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">v.l.</a>; <strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Phlm </strong><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>subscr.</strong> = subscription<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">subscr.</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </strong><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>v.l.</strong> = varia lectio (variant reading)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">v.l.</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">;</strong> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>1 Cl</strong> = 1 Clement—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">1 Cl</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.1Cl_42.4"" href="http://biblia.com/reference/ApostolicFathers.1Cl_42.4?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">42:4f</a> (<a class="bibleref" data-datatype=""bible"" data-reference=""Is60.17"" href="http://biblia.com/reference/Is60.17" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Is 60:17</a>); <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hv</strong> = Visions<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hv</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Herm,_V_III,_v,_1"" href="http://biblia.com/reference/ApostolicFathers.Herm%2c_V_III%2c_v%2c_1?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">3, 5, 1</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hs</strong> = Similitudes<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hs</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Herm,_S_IX,_xxvi,_2"" href="http://biblia.com/reference/ApostolicFathers.Herm%2c_S_IX%2c_xxvi%2c_2?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">9, 2<span class="offset-marker" data-offset="2117356" id="marker6398191" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>6, 2</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>IEph</strong> = Ignatius to the Ephesians—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">IEph</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.IEph_2.1"" href="http://biblia.com/reference/ApostolicFathers.IEph_2.1?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">2:1</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>IMg</strong> = Ignatius to the Magnesians—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">IMg</a> 2; 6:1; 13:1; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>ITr</strong> = Ignatius to the Trallians—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">ITr</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.ITr_2.3"" href="http://biblia.com/reference/ApostolicFathers.ITr_2.3?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">2:3</a>; <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.ITr_3.1"" href="http://biblia.com/reference/ApostolicFathers.ITr_3.1?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">3:1</a>; <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.ITr_7.2"" href="http://biblia.com/reference/ApostolicFathers.ITr_7.2?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">7:2</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>IPhld</strong> = Ignatius to the Philadelphians—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">IPhld</a>: <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Ins, ins</strong> = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents.<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">ins</a>; 4; 7:1; 10:1f; 11:1; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>ISm</strong> = Ignatius to the Smyrnaeans, I–II <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">ISm</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.ISmyr_8.1"" href="http://biblia.com/reference/ApostolicFathers.ISmyr_8.1?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">8:1</a>; <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.ISmyr_10.1"" href="http://biblia.com/reference/ApostolicFathers.ISmyr_10.1?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">10:1</a>; <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.ISmyr_12.2"" href="http://biblia.com/reference/ApostolicFathers.ISmyr_12.2?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">12:2</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>IPol</strong> = Ignatius to Polycarp—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">IPol</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.IPoly_6.1"" href="http://biblia.com/reference/ApostolicFathers.IPoly_6.1?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">6:1</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Pol</strong> = Polycarp to the Philippians—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Pol</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Poly_5.3"" href="http://biblia.com/reference/ApostolicFathers.Poly_5.3?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">5:3</a>; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>D</strong> = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.1"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.1\">List 1</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">D</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Did_15.1"" href="http://biblia.com/reference/ApostolicFathers.Did_15.1?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">15:1</a>.—Harnack, D. Lehre d. Zwölf Apostel: <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>TU</strong> = Texte und Untersuchungen—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">TU</a> II 1; 2, 1884, 140ff, Entst<span class="offset-marker" data-offset="2117556" id="marker1025456" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>ehung u. Entwicklung d. Kirchenverfassung 1910, 40ff; FHort, The Christian Ecclesia 1898, 202–8; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Ltzm.</strong> = HLietzmann, commentator and editor of various works<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Ltzm.</a>, <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>ZWT</strong> = Zeitschrift für Wissenschaftliche Theologie—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">ZWT</a> 55, 1913, 106–13=Kleine Schriften I, ’58, 148–53; HLauerer, D. ‘Diakonie’ im <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>NT</strong> = New Testament<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">NT</a>: <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>NKZ</strong> = Neue Kirchliche Zeitschrift—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">NKZ</a> 42, ’31<span class="offset-marker" data-offset="2117756" id="marker2485740" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>, 315–26; WBrandt, Dienst u. Duienen im <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>NT</strong> = New Testament<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">NT</a> ’31 (<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>diss.</strong> = dissertation<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">diss.</a> Münster: Diakonie u. das <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>NT</strong> = New Testament<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">NT</a>, 1923); <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>RAC</strong> = Reallexikon für Antike u. Christentum—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">RAC</a> III, 888–99; JCollins, Diakonia ’90 (p. 254: ‘Care, concern, and love—those elements of meaning introduced<span class="offset-marker" data-offset="2117956" id="marker2416009" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span> into the interpretation of this word and its cognates by Wilhelm Brandt—are just not part of their field of meaning’.) Further<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>lit.</strong> = literal(ly); literature (refererences to [scholarly] literature)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">lit.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>s.v.</strong> = sub voce (under the word, look up the word)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">s.v.</a> <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ἐπίσκοπος</span> and <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">πρεσβύτερος</span>.—Since the responsibilities of Ph<span class="offset-marker" data-offset="2118156" id="marker244268" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>oebe as <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">διάκονος</span> <a class="bibleref" data-datatype=""bible"" data-reference=""Ro16.1"" href="http://biblia.com/reference/Ro16.1" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ro 16:1</strong></a> and <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>subscr.</strong> = subscription<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">subscr.</strong></a><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </strong><a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>v.l.</strong> = varia lectio (variant reading)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;"><strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">v.l.</strong></a> seem to go beyond those of cultic attendants, male or female (for females in cultic settings: ministra, s. Pliny, <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Ep.</strong> = Epistola/Epistula, when applied to letters mostly pseudonymous; various dates—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> <span class=\"lang-en\"><strong>ep.</strong> = epistle<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Ep.</a> 10, 96, 8; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>CIG</strong> = Corpus Inscriptionum Graecarum—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">List 3</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">CIG</a> II 3037 <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">διάκονος Τύχ</span><span class="offset-marker" data-offset="2118356" id="marker4367831" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span><span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">η</span>; <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ἡ δ</span>. Marcus Diaconus, <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Vi.</strong> = Vita, Vitae<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Vi.</a> Porphyr. p. 81, 6; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>MAI</strong> = Mitteilungen des Deutschen Archäologischen Instituts—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">Lists 3</a>, <a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">MAI</a> [s. above] 14, 1889, p. 210; <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Pel.-Leg.</strong> = Legenden der heiligen Pelagia, V? <span style=\"font-variant:small-caps\">a.d.</span>—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.5"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.5\">List 5</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Pel.-Leg.</a> 11, 18; many documentary reff. in New Docs 4, 239f), the reff. in Ro are better classified 1, above (but s<span class="offset-marker" data-offset="2118556" id="marker2652053" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span>. DArchea, Bible Translator 39, ’88, 401–9). For the idea of woman’s service <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>cp.</strong> = compare, freq. in ref. to citation fr. ancient texts<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">cp.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hv</strong> = Visions<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hv</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Herm,_V_II,_iv,_3"" href="http://biblia.com/reference/ApostolicFathers.Herm%2c_V_II%2c_iv%2c_3?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">2, 4, 3</a>; hence <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Hs</strong> = Similitudes<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Hs</a> <a class="resourceref" data-datatype=""af"" data-reference=""ApostolicFathers.Herm,_S_IX,_xxvi,_2"" href="http://biblia.com/reference/ApostolicFathers.Herm%2c_S_IX%2c_xxvi%2c_2?resourceName=bdag" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">9, 26, 2</a> may include women. Further<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>lit.</strong> = literal(ly); literature (refererences to [scholarly] literature)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">lit.</a> <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>s.v.</strong> = sub voce (under the word, look up the word)<br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">s.v.</a> <span class="lang-el" face="'SBL Greek', Tahoma, Arial, 'Microsoft Sans Serif', 'Lucida Sans Unicode', sans-serif" style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">χήρα</span> b.—<a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Thieme</strong> = GT., Die Inschriften von Magnesia am Mäander und das NT—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.3"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.3\">List 3</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Thieme</a> 17f. <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>B.</strong> = CDBuck, A Dictionary of Selected Synonyms—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">B.</a> 1334. <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>DELG</strong> = PChantraine, Dictionnaire étymologique de la langue grecque—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">DELG</a>. <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>M-M</strong> = JMoulton/GMilligan, Vocabulary of Greek Testament—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.4"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.4\">Lists 4</a>, <a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">M-M</a>. <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>TW</strong> = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">TW</a>. <a data-content=""<div class=\"resourcetext\"><span class=\"lang-en\"><strong>Sv</strong> (at the end of entries)=HSieben, Voces—<a data-resourcetype=\""text.monograph.lexicon"\" data-articleid=\""ABBR.6"\" data-resourcename=\""bdag"\" href=\"/books/bdag/article/ABBR.6\">List 6</a><br /></span> </div>"" data-resourcename=""bdag"" href="http://biblia.com/books/bdag/Page.p_231#" rel="popup" style="background: transparent; color: navy; margin: 0px; outline: none; padding: 0px; text-decoration: none; vertical-align: baseline;">Sv</a>. (<b>BDAG</b>)</div>
<p></p>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-7425313970680034572012-09-03T02:01:00.000-05:002012-12-21T10:35:00.330-06:00"I Just Believe What The Bible Teaches"<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicZ6tyhxs8mYlbwTPABU2SprGhsW9RVEXtkMHR0KAm2mZARER1njPTrRdbVgM0rJf8YLuSmBb97MW1FJV0TamFyZLrq-7ei1IbENSKYF9VMFq1By8rjC6el2Myxa7d_zt08Ozhwg/s1600/biblesays.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicZ6tyhxs8mYlbwTPABU2SprGhsW9RVEXtkMHR0KAm2mZARER1njPTrRdbVgM0rJf8YLuSmBb97MW1FJV0TamFyZLrq-7ei1IbENSKYF9VMFq1By8rjC6el2Myxa7d_zt08Ozhwg/s400/biblesays.jpg" width="318" /></a></div>
<br />
From Zondervan:<br />
<ul>
<li>How Jewish Is Christianity?: 2 Views on the Messianic Movement</li>
<li>Two Views on Women in Ministry</li>
<li>Remarriage after Divorce in Today's Church: 3 Views</li>
<li>Three Views on Creation and Evolution</li>
<li>Three Views on Eastern Orthodoxy and Evangelicalism</li>
<li>Three Views on the Millennium and Beyond</li>
<li>Three Views on the New Testament Use of the Old Testament</li>
<li>Three Views on the Rapture: Pre; Mid; or Post-Tribulation</li>
<li>Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation</li>
<li>Are Miraculous Gifts for Today?: Four Views</li>
<li>Show Them No Mercy: 4 Views on God and Canaanite Genocide</li>
<li>Understanding Four Views on Baptism</li>
<li>Understanding Four Views on the Lord's Supper</li>
<li>Who Runs the Church?: Four Views on Church Government</li>
<li>Four Views of Youth Ministry and the Church: Inclusive Congregational, Preparatory, Missional, Strategic</li>
<li>Four Views on Christian Spirituality</li>
<li>Four Views on Divine Providence</li>
<li>Four Views on Eternal Security</li>
<li>Four Views on Hell</li>
<li>Four Views on Moving Beyond the Bible to Theology</li>
<li>Four Views on Salvation in a Pluralistic World</li>
<li>Four Views on the Apostle Paul</li>
<li>Four Views on the Book of Revelation</li>
<li>Four Views on the Spectrum of Evangelicalism</li>
<li>Evaluating the Church Growth Movement: 5 Views</li>
<li>Five Views on Apologetics</li>
<li>Five Views on Law and Gospel</li>
<li>Five Views on Sanctification</li>
<li>Exploring the Worship Spectrum: Six Views</li>
</ul>
<br />
From InterVarsity Press:<br />
<ul>
<li>Two Views of Hell</li>
<li>Baptism: Three Views</li>
<li>What About Those Who Have Never Heard? Three Views on the Destiny of the Unevangelized</li>
<li>Divine Foreknowledge: Four Views</li>
<li>Divorce and Remarriage: Four Christian Views</li>
<li>God & Morality: Four Views
</li>
<li>God & Time: Four Views</li>
<li>Science & Christianity: Four Views</li>
<li>The Meaning of the Millennium: Four Views</li>
<li>The Nature of the Atonement: Four Views</li>
<li>Women in Ministry: Four Views</li>
<li>Biblical Hermeneutics: Five Views</li>
<li>Christian Spirituality: Five Views of Sanctification</li>
<li>Church, State and Public Justice: Five Views</li>
<li>Justification: Five Views</li>
<li>Psychology & Christianity: Five Views</li>
<li>The Historical Jesus: Five Views</li>
<li>The Lord's Supper: Five Views</li>
</ul>
<br />
From B&H Academic:<br />
<ul>
<li>Perspectives on Family Ministry: Three Views</li>
<li>Perspectives on Our Struggle with Sin: Three Views</li>
<li>Perspectives on Children's Spiritual Formation: Four Views</li>
<li>Perspectives on the Doctrine of God: Four Views</li>
<li>Perspectives on Election: Four Views</li>
<li>Perspectives on the Ending of Mark: Four Views</li>
<li>Perspectives on the Sabbath: Four Views</li>
<li>Perspectives on Tithing: Four Views</li>
<li>Perspectives on Your Child's Education: Four Views</li>
<li>Perspectives on Christian Worship: Five Views</li>
<li>Perspectives on Church Government: Five Views</li>
<li>Perspectives on Spirit Baptism: Five Views</li>
</ul>
<br />
<b>Added 12/20/12:</b><br /><br>
From Baker Academic:<br />
<ul>
<li>Understanding Spiritual Warfare: Four Views </li>
</ul>
EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-74527590233613891112012-06-13T23:04:00.002-05:002024-02-10T18:28:33.634-06:00What Is Wrong With Homosexuality?<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYfNLs0Yk0a5iol6feLBHETNAam-WsZca3lcYOqy-NvV8vrWmbM4dPHOwr6yRXQKfrgJNNKuqKcjDpg_oKhs0woCeB8yrXbEPBtUEcZZUUiYXRyrK0lrvMtkwWRoAoztX48Yjyeg/s1600/Homosexuality.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="319" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYfNLs0Yk0a5iol6feLBHETNAam-WsZca3lcYOqy-NvV8vrWmbM4dPHOwr6yRXQKfrgJNNKuqKcjDpg_oKhs0woCeB8yrXbEPBtUEcZZUUiYXRyrK0lrvMtkwWRoAoztX48Yjyeg/s400/Homosexuality.jpg" width="400" /></a><br />
<br />
So, what exactly is wrong with homosexuality or homosexual acts?
Or more specifically, since this is a Biblical/Christian theology blog:
Does the Bible or the church teach against homosexuality or homosexual activity? If so:<br />
<ul>
<li>Why does it do so?
</li>
<li>Is it right for it to do so? and
</li>
<li>Do or should such teachings apply to us today, and if so, how?</li>
</ul>
Before you answer these questions, please first consider and answer these additional questions (Note: I am using "homosexual" and "gay" to refer to either males or females):<br />
<br />
I. Is simply being homosexual or having same-sex attractions wrong? If yes, please explain why.<br />
<br />
II. If not, then is it the sexual behavior between two persons of the same sex that is wrong? If so, why is that:<br />
<ol type="A">
<li>Is it because the only proper sexual activities between two persons are those that directly or indirectly include both one and only one penis and one and only one vagina? If so, what about sexual activities between two persons when one or both of them has had sex-reassignment surgery so that now one of each sex organ is present even though one or both of them previously had the opposite sex organ?</li>
<li>Is it the inability or failure to consummate the actions with coitus (i.e., penis-vagina intercourse) that makes same-sex sexual activities wrong, since except for coitus two women or two men can together do just about everything sexually that a man and a woman can do? If so, what does that mean for deliberate non-coital sexual activity by heterosexual couples, or for heterosexual couples who do not or cannot (due to disability, etc.) consummate all their sexual activities with coitus?
</li>
<li>Is it because the potential to produce children is what makes marriage and instances of sexual activity okay? If so:<ol type="1">
<li>What does that mean for heterosexual couples who use natural or artificial methods to prevent unplanned or unwanted conceptions?
</li>
<li>What does that mean for sexual activities between heterosexual couples who cannot or who cannot any longer have children? Consider the following scenarios:<ul>
<li>A couple discovers before they're married that they won't be able to have children. Should they be able to get married, and if so, should they be able to engage in sexual activities after marriage for the pleasure of it and the oneness and companionship and intimacy and love it engenders and enhances between them so they become more giving and fulfilled human beings, even though they know that no children can result from such activities?
</li>
<li>A couple discovers after they're married that they physically can't have children, and despite many prayers and clinic visits, neither God nor doctors heal their infertility. Can they continue to engage in sexual relations for the pleasure of it and the oneness and companionship and intimacy and love it engenders and enhances between them so they become more giving and fulfilled human beings, even though they know that no children can result from such activities?</li>
</ul>
</li>
</ol>
If potential childbearing is not the reason for marriage and instances of sexual activity, can two gay persons who have not been changed from their homosexuality (whether they cared to change or tried to change or prayed to be changed, etc.) become a couple and engage in sexual relations for the pleasure of it and the oneness and companionship and intimacy and love it engenders and enhances between them so they become more giving and fulfilled human beings?
</li>
<li>Is it because of a reason I haven't listed? If so, what is that reason?
</li>
</ol>
I am not a philosopher or logician or rhetorician, so I do not pretend to have presented all the necessary and relevant questions for addressing the topic. However, the ones I have posed are those that I would want a person who is promulgating or defending a position to answer.
EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com2tag:blogger.com,1999:blog-32248579.post-71711512544266352982012-06-04T07:50:00.014-05:002023-12-19T11:28:23.960-06:00Thoughts On Communion<div style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQWw1NAE4FBM2VWGzJFxnbmOucgbJqG9KR3-zXIpnax5OU0lCbQu7opfLQbahusAQ0ZozYdjENBJZ5L3HJLSASm9KxrKHF2B9f1AkC6jMjOHeJA9D6LeeLzMVm0y7lsLz0PDmhkg/s1600/communion.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="260" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQWw1NAE4FBM2VWGzJFxnbmOucgbJqG9KR3-zXIpnax5OU0lCbQu7opfLQbahusAQ0ZozYdjENBJZ5L3HJLSASm9KxrKHF2B9f1AkC6jMjOHeJA9D6LeeLzMVm0y7lsLz0PDmhkg/s400/communion.jpg" width="400" /></a></div>
<br />
<div style="text-align: center;">
Τη αυτη ημερα θεασαμενος τινα εργαζομενον τω σαββατω ειπεν αυτω· ανθρωπε, ει μεν οιδας τι ποιεις, μακαριος ει· ει δε μη οιδας, επικαταρατος και παραβατης ει του νομου.<br />
<br />
<i>On the same day, seeing one working on the sabbath, [Jesus] said to him: "Man, if you know what you are doing, you are blessed: but if you don't know, you are cursed and a transgressor of the law."</i> - <a href="http://en.wikipedia.org/wiki/Codex_Bezae">Codex Bezae</a> at Luke 6:4<br />
<br />
See lines 16-20 (beginning in the middle of line 16) in the manuscript page:<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrSeUfUh-OHfjl8Jk721pE-GceveLrAG3Q9UObaIlDftMUT0KSC3jNP-vtB-BCNVkD9ggck6ivtGcx51w9PW9Tb5LnvtvODS6PeTUUB8C50uZ3aFFtmPsMbys64CZv28BWC9ik3w/s1600/Luke6-4_CodexBezae_Img391of856_P205v.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="340" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrSeUfUh-OHfjl8Jk721pE-GceveLrAG3Q9UObaIlDftMUT0KSC3jNP-vtB-BCNVkD9ggck6ivtGcx51w9PW9Tb5LnvtvODS6PeTUUB8C50uZ3aFFtmPsMbys64CZv28BWC9ik3w/s400/Luke6-4_CodexBezae_Img391of856_P205v.png" width="400" /></a><br />
<a href="http://cudl.lib.cam.ac.uk/view/MS-NN-00002-00041/1">Image 391 of 856 - Page 205v</a></div>
<br />
<h2>
Some background</h2>
First read these two older posts I wrote about communion:
<br />
<br />
<a href="http://theoblogoumena.blogspot.com/2011/06/single-serving-jesus.html">"Single-Serving Jesus"</a>
<br />
<br />
<a href="http://theoblogoumena.blogspot.com/2011/05/last-supper-eucharist-and-didache.html">Last Supper, Eucharist, And The Didache</a>
<br />
<br />
From reading them you can see that there are probably no definitive answers for the many questions one might have about communion. Rather, there are several traditions on which one may base one's view and practice, and in this post I'm going to give you my thoughts and address some of the questions and options.
<br />
<br />
<h2>
Leavened or unleavened bread?</h2>
A friend who is an expert in Biblical Hebrew, Aramaic, and Greek told me during lunch near Jerusalem where he lives that the New Testament use of ἄρτος (<i>artos</i> = bread, loaf) for the communion loaf without the adjective for "unleavened" (ἄζυμος <i>azymos</i>) doesn't prove anything, because (if I recall his comment correctly) a Hebrew or Aramaic speaker would have used the same word when taking and blessing either leavened or unleavened bread. <br />
<br />
If one considers the Last Supper to have been a Passover meal and bases one's view and practice of communion on that, then one would likely want to use unleavened bread. <br />
<br />
If, however, one sees the chronology in the Gospel of John as indicating that the Last Supper occurred before the Passover, then one might want to use leavened bread. <br />
<br />
If one's view and practice of communion are based on things other than the Last Supper—e.g., Jesus' table meals or His feeding of the multitudes—then one is probably free to use whatever kind of bread one wishes.
<br />
<br />
<h2>
Real wine or grape juice? </h2>
I favor using wine in keeping with the Biblical tradition, but based on <a href="http://ta-logika.blogspot.com/2012/06/wine.html">this informative article</a> from the <b>Baker Encyclopedia of the Bible</b> it appears that wine diluted 2:1 or 3:1 with water is probably most in keeping with what was used at the Last Supper and by the early church, though mixing today's wines with more water than a 1:1 ratio will greatly weaken the taste. Such mixed wine would still be strong enough to cause intoxication if too much was drunk (see Paul's comment at 1 Corinthians 11:21), yet weak enough for all to drink (preferably shared from a single cup) without negative effects. While some churches allow white wine, I think the blood symbolism is lost if anything other than red or purple-colored wine or grape juice is used. However, some early Christian groups used water, not wine.<br />
<br />
<h2>
A single loaf and cup, or individual pieces/wafers/crackers and cups?</h2>
Paul's comment at 1 Corinthians 10:17, as well as Jesus' taking of a single loaf (ἄρτος <i>artos</i>) at the Last Supper, are reasons I favor using a single loaf—to be broken as it's distributed, either by each person or by the host after saying the blessing—so as to preserve and present the symbolism of the participating members being one body. Though <i>The Didache</i> preserves a tradition of broken bread pieces (which could have come from a single loaf), the word (κλάσμα <i>klasma</i> "fragment, piece, crumb") is singular in both its occurrences, rather than plural, which has led scholars to speculate that the original text read ἄρτος, as it's hard to see how a single fragment could be "scattered over the mountains" (unless the word meant "broken loaf").<br />
<br />
I would favor all drinking from a single cup, as that seems to be the tradition in the Last Supper accounts and 1 Corinthians 10:1-11:34 and <i>The Didache</i>, and also because of this comment from Thomas O'Loughlin:<br />
<blockquote>
One of the distinguishing features of the meals of Jesus was that he took a cup and, having blessed the Father, shared it with his disciples. This is a ritual without parallel in the ancient world: it is one thing to offer a thanksgiving over a cup—and by extension over all the cups of the participants of the meal—but quite another to pass a single cup from one to another. Yet here we find this practice: to share a cup is to assert an intimate unity and a common purpose. The disciples have to be prepared to drink from the cup of Jesus (Mark 10:38–39) and thereby they share in his destiny. At the meal in the Didache one of the rituals is that the single cup of the Lord is shared by all those at the meal. One cup is unity, and it cuts across every human boundary and division—it is not accidental that Christians have always tried to find ways around sharing the cup in their celebrations! - (O’Loughlin, T. (2010). <b>The Didache: A Window on the Earliest Christians</b> (95). London; Grand Rapids, MI: Society for Promoting Christian Knowledge; Baker Academic.)</blockquote>
<h2>Separate ritual or meal component? </h2>
Communion originated in the context of a shared meal, and that seems to have been the early church practice. One could open the meal with blessing and breaking the bread, and close the meal with blessing and sharing the cup. If done as a separate ritual but still in the context of a meal, the bread and the wine could be taken together, either before or after dining.<br />
<br />
<h2>
Closed, semi-closed, or open?</h2>
One's practice will be related to what one views communion as being. <br />
<ul>
<li>If one views communion as being similar to a covenant meal like the Passover, then one will likely restrict it to those who are in covenant with Jesus, however one so defines being a member of the household of faith. The tradition in <i>The Didache</i> has restricted communion in view. Also, Luke's account of the Last Supper seems to have Jesus making His covenant only with and for those who are at table with Him. (But as noted in <a href="http://theoblogoumena.blogspot.com/2011/05/last-supper-eucharist-and-didache.html">my other post</a>, the original wording of Luke's account is difficult to determine.)</li>
<li>Even if regarded as a covenant meal in which communion is restricted to those who have embraced Jesus and His New Covenant, thereby usually excluding non-believers and children who have not yet professed faith in Jesus and/or been baptized, Paul's comments in 1 Corinthians 7:12–14 seem to me to allow for the participation of the unbelieving spouses and underage children of believers, should they wish to partake, and I believe Jewish custom was to include children in the covenant feasts and holy days (Jewish males, of course, became part of the covenant people from their 8th day when they were circumcised):<blockquote><sup>12</sup> I (not the Lord) say to the rest of you: If a brother has a wife who is an unbeliever and she is willing to live with him, he must not abandon (Or <i>divorce</i>) her. <sup>13</sup> And if a woman has a husband who is an unbeliever and he is willing to live with her, she must not abandon (Or <i>divorce</i>) him. <sup>14</sup> For the unbelieving husband has been sanctified because of his wife, and the unbelieving wife has been sanctified because of her husband (Other mss. read <i>(her/the) brother</i>). Otherwise, your children would be unclean, but now they are holy. (<b>ISV</b>)</blockquote></li>
<li>Some may wish to restrict communion because of the warning in 1 Corinthians 11:27ff.:<blockquote>27 Therefore, whoever eats the bread or drinks from the cup in an unworthy manner will be held responsible for (ἔνοχος <i>enochos</i>) the Lord’s body and blood. 28 A person must examine (δοκιμάζω <i>dokimazō</i>) himself and then eat the bread and drink from the cup, 29 because whoever eats and drinks without recognizing (διακρίνω <i>diakrinō</i>) the body, eats and drinks judgment (κρίμα <i>krima</i>) on himself. 30 That’s why so many of you are weak and sick and a considerable number are dying. (Lit. <i>are falling asleep</i>). 31 But if we judged ourselves correctly (διακρίνω <i>diakrinō</i>), we would not be judged (κρίνω <i>krinō</i>). 32 Now, while we are being judged (κρίνω <i>krinō</i>) by the Lord, we are being disciplined so we won’t be condemned (κατακρίνω <i>katakrinō</i>) along with the world. 33 Therefore, my brothers, when you gather to eat, wait for each other. 34 If anyone is hungry, he should eat at home, so that when you gather it may not bring judgment (κρίμα <i>krima</i>) on you. And when I come I will give instructions concerning the other matters. (<b>ISV</b>)</blockquote>Commentators are divided on whether in 11:29 Paul is referring to their not recognizing that the bread and wine are really Christ's body and blood (or at least some "special" kind of food and drink), or to their not recognizing and treating all those assembled as fellow members of the one body of Christ. The latter was the basis of his chastisement in the second half of 1 Corinthians 11, and in other parts of 1 Corinthians, including the immediately-following three chapters, he wrote about how the church as the body of Christ is composed and is to function. That Paul wrote "without recognizing <i>the body</i>" instead of "without recognizing the body <i>and the blood</i>" further supports 11:29 being not about the bread and the wine but about not properly understanding that all at the table are members one of another and treating everyone accordingly, which may be what the self-examination in 11:28 involves. Paul's instructions in 1 Corinthians 11:33–34 further support this understanding of the passage.</li>
<li>If one views communion as being an extension of Jesus's fellowship meals with followers, sinners, harlots, tax collectors, and any who wished to learn about or enter the Kingdom, or of His feeding of the multitudes, then it could be open to all who are present and wish to partake. Also, Matthew's and Mark's accounts of the Last Supper seem to differ from Luke's account in having Jesus making His covenant "for many."</li>
</ul>
<br />
<h2>
Other Questions<br />
<br /><br />
Bread and wine/grape juice, or not?</h2>
Must communion always be done with bread (whether leavened or unleavened) and wine or grape juice? What about crackers or pretzels or chips, or tea or soda? What about people who live in countries where rice or another grain, or some kind of tuber or fruit, rather than wheat and grapes, is their "staple" food and source of fermented or juice beverage?<br />
<br />
<h2>
Who may officiate?</h2>
Must communion be officiated over by an ordained or appointed person—e.g., a priest, a pastor, an elder, a deacon, etc.? Or can any person in the assembly bless and offer the bread and wine? How about women? Or children? The questions also apply if the thanking/blessing of the bread and wine/juice/cup are done as part of a meal instead of as a separate ritual.<br />
<br />
<h2>
Real Presence or Spiritual Presence or Symbol or... What?</h2>
Do the bread and wine change into Jesus's Real Body and Blood? Is Jesus specially present at communion in a real but non-transubstantiation way? Are the bread and wine simply symbols of Christ's body and blood?<br />
<br />EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-79198477613420395732012-02-08T22:43:00.000-06:002019-01-25T11:18:12.721-06:00To Add, Or Not To Add--That Is The Question<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitf5U2nMKHeGw_Fzl-4kqsJsVQBonN7xVXEqCKlA58XK6djitmEkgJJr7OXJJV79G3oJcVuaRGfUDUy_KgHG-ehgaEwpglU2ljY72FAXe6a21WvWU2Ma8zQocllUQfP0vjHMTmUw/s1600/gospels.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="346" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitf5U2nMKHeGw_Fzl-4kqsJsVQBonN7xVXEqCKlA58XK6djitmEkgJJr7OXJJV79G3oJcVuaRGfUDUy_KgHG-ehgaEwpglU2ljY72FAXe6a21WvWU2Ma8zQocllUQfP0vjHMTmUw/s400/gospels.jpg" width="350" /></a></div>
<br />
It began with me asking on Facebook:<br />
<blockquote>
So, where was Mary Magdalene standing during Jesus' crucifixion?</blockquote>
because I had been reading this (Scripture quotes from <b><a href="http://isv.org/">International Standard Version</a></b>):<br />
<blockquote>
Matthew 27:55 Now many women were also there, watching from a distance. They had accompanied Jesus from Galilee and had ministered to him. 56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.<br />
<br />
Mark 15:40 Now there were women watching from a distance. Among them were Mary Magdalene, Mary the mother of young James and Joseph, and Salome. 41 They used to accompany him and care for him while he was in Galilee. Many other women who had come up to Jerusalem with him were there, too.<br />
<br />
Luke 23:48 When all the crowds who had come together for this spectacle saw what had taken place, they beat their chests and left. 49 But all his acquaintances, including the women who had followed him from Galilee, were standing at a distance watching these things.<br />
<br />
John 19:25 Meanwhile, standing near Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he kept loving standing there, he told his mother, “Dear lady, here is your son.” 27 Then he told the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.</blockquote>
Because of the many differences between the Synoptic Gospels (Matthew, Mark and Luke) and the Gospel of John, some have supposed or concluded that John deliberately "changed" things (e.g., the day and time of the crucifixion) for theological reasons. If so, then what might have been his theological (or other) purpose in putting the women and Mary Magdalene at the cross, as opposed to the Synoptics having them view Jesus' crucifixion from a distance?<br />
<br />
In response someone said: "People are actually movable objects. They can stand in different locations as time progresses."<br />
<br />
Well, yes, people can move, and that may be what happened.<br />
<br />
But is that how we are to read and understand the Gospels?<br />
<br />
Are we to conflate the Gospel accounts so as to know "the rest of the story" in each instance where a Gospel might be "missing" something that one of the other Gospels "provides"? Thus here, for instance, are we to say that John's Gospel "adds the detail for us" that at some point Mary Magdalene and maybe a couple of the other women moved to stand by the cross while Jesus was dying on it?<br />
<br />
Or should each Gospel be read and taken on its own?<br />
<br />
How would Matthew and Mark and Luke and John have wanted us to read and understand their Gospels?<br />
<br />
As a possibly poor analogy: Should one use the words and actions of two versions or remakes of a movie to "fill in the details of" (or possibly even "correct") a later or earlier version? In some instances, especially if the films are all based on the same novel or historical event and the director deliberately chose to omit or vary some things, it might be right to do so. But what if the director wanted us to view and understand his version of the story for what it is in its own right without our "adding to" it?<br />
<br />
Back to the Gospels.<br />
<br />
I’m sure I’m not the first one to see the following:<br />
<blockquote>
MATTHEW, MARK AND LUKE:<br />
<ul>
<li>Family, Followers, and Friends: These Gospels show Jesus abandoned by all of His family, followers, and friends, and surrounded only by strangers and mockers and enemies - Luke says that all His acquaintances, including the women, stood and watched the crucifixion from a distance.</li>
<li>Creation: Creation, too, seems to abandon Him, or perhaps mourn His dying, as darkness covers the whole land for three hours. (Matthew also mentions an earthquake at His death, but that may mean something else.)</li>
<li>God: At the end of that period of darkness, both Matthew and Mark seemingly have God abandon Him, too,* and Jesus doesn't call God "Father." Luke, though, while mentioning the darkness, has Jesus talking and praying to His "Father" (Luke 23:34,46) and nowhere has Him appearing to be abandoned by God or has Him saying, "My God, my God, why have You forsaken me?"</li>
</ul>
JOHN:<br />
<ul>
<li>Family, Followers, and Friends: John not only has Jesus <i>not</i> totally abandoned by His family, followers, and friends, but has some of those who were closest to Him standing by Him at the cross, and His nearly last words are with them, not with those crucified with Him (or perhaps not even with God - i.e., to whom does He say: "It is finished"?).</li>
<li>Creation: There is no mention of any darkness.</li>
<li>God: There is no suggestion that God may have forsaken Him.*</li>
</ul>
</blockquote>
So... how did the Gospel writers and how does God want us to read and understand the Gospels, and how did or do they want us to relate or not relate them to each other?<br />
<br />
Another person said that they have problems watching biblical movies because the directors take too much artistic license by "filling things in" for us. They considered their doing so to be presumptuous, as it can change what God wants us to know or what He doesn't want us to know, leading to erroneous concepts of God.<br />
<br />
To which I responded: Are we or preachers then doing the right thing when we use the Synoptics to "fill in" for John, or vice-versa?<br />
<br />
* I am aware of the likelihood that Jesus' quoting from Psalm 22 ("My God, my God, why have you abandoned me?") may not in fact refer to his being abandoned by God. Quoting the beginning of a Scripture was often a reference to the entire passage, and Psalm 22 ends on a note of triumph, not abandonment:<br />
<br />
Psalm 22<br />
To the Director: To the tune of “Doe of the Dawn”.<br />
A Davidic Psalm.<br />
God Delivers His Suffering Servant<br />
<br />
1 My God! My God!<br />
Why have you abandoned me?<br />
Why are you so far from delivering me—<br />
from my groaning words?<br />
2 My God, I cry out to you throughout the day,<br />
but you do not answer;<br />
and throughout the night,<br />
but I have no rest.<br />
3 You are holy,<br />
enthroned on the praises of Israel.<br />
4 Our ancestors trusted in you;<br />
they trusted and you delivered them.<br />
5 They cried out to you and escaped;<br />
they trusted in you and were not put to shame.<br />
6 But as for me,<br />
I am only a worm and not a man,<br />
scorned by mankind and despised by people.<br />
7 Everyone who sees me mocks me;<br />
they gape at me with open mouths<br />
and shake their heads at me.<br />
8 They say, “Commit yourself to the LORD;<br />
perhaps the LORD will deliver him,<br />
perhaps he will cause him to escape,<br />
since he delights in him.”<br />
9 Yet, you are the one who took me from the womb,<br />
and kept me safe on my mother’s breasts.<br />
10 I was dependent on you from birth;<br />
from my mother’s womb you have been my God.<br />
11 Do not be so distant from me,<br />
for trouble is at hand;<br />
indeed, there is no deliverer.<br />
12 Many bulls have surrounded me;<br />
the vicious bulls of Bashan have encircled me.<br />
13 Their mouths are opened wide toward me,<br />
like roaring and attacking lions.<br />
14 I am poured out like water;<br />
all my bones are out of joint.<br />
My heart is like wax, melting within me.<br />
15 My strength is dried up like broken pottery;<br />
my tongue sticks to the roof of my mouth,<br />
and you have brought me down to the dust of death.<br />
16 For dogs have surrounded me;<br />
a gang of those who practice of evil has encircled me.<br />
They gouged my hands and my feet.<br />
17 I can count all my bones.<br />
They look at me;<br />
they stare at me.<br />
18 They divide my clothing among themselves;<br />
they cast lots for my clothing!<br />
19 But as for you, LORD, do not be far away from me;<br />
My Strength, come quickly to help me.<br />
20 Deliver me from the sword;<br />
my precious life from the power of the dog.<br />
21 Deliver me from the mouth of the lion,<br />
from the horns of the wild oxen.<br />
You have answered me.<br />
22 I will declare your name to my brothers;<br />
in the midst of the congregation I will praise you, saying,<br />
23 “All who fear the LORD, praise him!<br />
All the seed of Jacob, glorify him!<br />
All the seed of Israel, fear him!<br />
24 For he does not despise nor detest the afflicted person;<br />
he does not hide his face from him,<br />
but he hears him when he cries out to him.”<br />
25 My praise in the great congregation is because of you;<br />
I will pay my vows before those who fear you.<br />
26 The afflicted will eat and be satisfied;<br />
those who seek the LORD will praise him,<br />
“May you live forever!”<br />
27 All the ends of the earth will remember and turn to the LORD;<br />
all the families of the nations will bow in submission to the LORD.<br />
28 Indeed, the kingdom belongs to the LORD;<br />
he rules over the nations.<br />
29 All the prosperous people will eat and bow down in submission.<br />
All those who are about to go down to the grave<br />
will bow down in submission,<br />
along with the one who can no longer keep himself alive.<br />
30 Our descendants will serve him,<br />
and that generation will be told about the Lord.<br />
31 They will come and declare his righteousness<br />
to a people yet to be born;<br />
indeed, he has accomplished it!<br />
<br />
International Standard Version. (2011). (Ps 22). Yorba Linda, CA: ISV Foundation.<br />
<br />
E.g., see <a href="https://prodigalthought.net/2016/03/27/the-father-did-not-turn-his-back/">The Father Did Not “Turn His Back”</a>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com5tag:blogger.com,1999:blog-32248579.post-30103201901154692442011-10-24T08:53:00.011-05:002023-01-28T14:45:27.055-06:00If Someone Is In Christ, It's A New Creation<i>Adapted from a comment I made at a blogpost where a church discussed how it had concluded that women could be in church leadership:</i><br />
<br />
In the incarnation God became human, and at the crucifixion Jesus died for all humans' sins as the last Αδάμ/אדם, and through the resurrection Jesus became a life-giving Spirit, the New Creation, the New Human, in Whom all who believe in Him are, whether Jew or Gentile or slave or free or male or female, and with Whom they all are clothed.<br />
<br />
Christ is the κεφαλή of the church, which is His body and His bride. All the members of the body, regardless of gender, are to grow up into Him Who is the κεφαλή, and to help all the other members do the same, using the gifts and grace Christ has given them. It's not about gendered or gender-restricted "roles," but about χαρίσματα and χάρις. There is not "male and female" here, but Christ, Who is over all, and through all, and in all. <br />
<br />
If someone is in Christ, it's a New Creation.<br />
<br />
There is one body, and all its members are priests. It is inconsistent to reject the sacerdotalism that would have male priests <i>in persona Christi</i> stand between believers and God the Father, as is the case in the Roman Catholic and Orthodox Churches, but retain its vestige in the guise of "male-only" pastors and elders.<br />
<br />
We should not judge by the flesh or by appearances and restrict how God's Spirit gifts and builds His church. There is no "male" human nature that Christ exclusively took on, or "male" sin nature that Christ separately nailed to the cross. Human is human, and sin is sin, whether the human is male or female. The Jesus Who lives in male believers is not a different Jesus from the one Who lives in female believers. <br />
<br />
Which qualities or fruits or gifts of the Spirit are male? Which are female? Which aspects of the nature of Christ can only be exercised and expressed in the church by males, or can only be exercised and expressed in the church by females? Indeed, if nurturing and caring for and giving His life to and for the church, His body, are priorities of Christ's, then an argument could be made that females are better suited to lead and pastor churches than males.<br />
<br />
But it's not about whether it should be "males" or "females" who lead Christ's church. CHRIST leads His church, and He gives and gifts and empowers and builds as He wills.<br />
<br />
(Also see <a href="http://theoblogoumena.blogspot.com/2010/10/quiz-for-complementarians.html">"A Quiz For Complementarians"</a>)EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-74800153465124960302011-10-08T19:38:00.008-05:002011-10-09T13:21:14.846-05:00New Living Translation 1 Timothy 2:11-15 FailMardel had this $140 (Yikes!) Cambridge <b>New Living Translation</b> (<b>NLT</b>) Bible in new condition on sale in their Special Purchase/Bargain Bibles rack for $25: <a href="http://www.christianbook.com/nlt-minion-reference-goatskin-leather-black/9780521735285/pd/735285"><b>NLT</b> Pitt Minion Reference Bible, Goatskin Leather, Black</a><br />
<br />
It feels great, it's eminently portable, the print is small but still easily readable by me, it has center-column references, it opens perfectly flat, it has two ribbon markers, etc.<br />
<br />
I've recommended the <b>NLT</b> to others because of things Bible translators have said, as well as because of some of the passages I've read, so I ALMOST bought this as a briefcase Bible.<br />
<br />
But two things stopped me:<br />
<br />
1. Though I won a <b>NLT Study Bible</b> (2007) in a drawing from <a href="http://www.logos.com/">Logos Bible Software</a>, I still mainly work from the Greek text for the New Testament and (as best as I can) my JPS Hebrew-English <b>Tanakh</b> and the Septuagint for the Old Testament.<br />
<br />
2. For "fun" I turned to 1 Timothy 2:11-15, and saw that the <b>NLT</b> translates the passage this way:<br />
<blockquote><sup>11</sup>Women should learn quietly and submissively. <sup>12</sup>I do not let women teach men or have authority over them.<sup>[b]</sup> Let them listen quietly. <sup>13</sup>For God made Adam first, and afterward he made Eve. <sup>14</sup>And it was not Adam who was deceived by Satan. The woman was deceived, and sin was the result. <sup>15</sup>But women will be saved through childbearing,<sup>[c]</sup> assuming they continue to live in faith, love, holiness, and modesty.<br />
<br />
<b>b. 1 Timothy 2:12</b> Or <i>teach men or usurp their authority.</i><br />
<br />
<b>c. 1 Timothy 2:15</b> Or <i>will be saved by accepting their role as mothers,</i> or <i>will be saved by the birth of the Child.</i></blockquote>The Greek for the passage is:<br />
<blockquote>11 γυνὴ <b>ἐν ἡσυχίᾳ</b> μανθανέτω ἐν πάσῃ ὑποταγῇ: 12 διδάσκειν δὲ γυναικὶ οὐκ <b>ἐπιτρέπω</b>, οὐδὲ <b>αὐθεντεῖν ἀνδρός</b>, ἀλλ' <b>εἶναι ἐν ἡσυχίᾳ</b>. 13 Ἀδὰμ γὰρ <b>πρῶτος</b> ἐπλάσθη, εἶτα Εὕα: 14 καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα <b>ἐν παραβάσει</b> γέγονεν. 15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. (<b>Boldface</b> indicating emphasis is per <b>The Lexham Discourse Greek New Testament</b>)<br />
<br />
My rough and quick translation: "11 Let a woman learn in silence with all submission. 12 But I do not permit a woman to teach or to assume authority over a man, but to be in silence. 13 For Adam was formed first, then Eve. 14 And Adam was not deceived, but the woman, having been [greatly?] deceived, has come to be <b>in transgression</b>. 15 But she will be saved through childbearing, if they continue in faith and love and holy living with self-control."</blockquote>I don't see how the <b>NLT</b>'s "The woman was deceived, and sin was the result" is a good translation choice. It <br />
<ol><li>obscures the subordinate participial clause "having been deceived";</li>
<li>loses the emphasis in the Greek on "in transgression"; and </li>
<li>severs the connection between the woman's "fallen" state and her (their?) need to be delivered from it per 2:15 by making it appear that "sin" was what happened, not that the woman came to be in a state of (γέγονεν, a perfect verb) transgression.</li>
</ol>The <b>NLT</b> also changes the singular "woman" in 2:11-12 to the plural "women," changes the singular verb "she will be saved" in 2:15a to the plural "women will be saved," and IMO overly interprets the Genesis Fall account by adding "by Satan." (When Paul alluded to this in 2 Corinthians 11:3, he wrote "the serpent," not "Satan.")<br />
<br />
So I'm sticking with my original language Bibles and, for portability, my other (and cheaper) hand-sized Bibles. Someone else can get this $140 Bible for $25.<br />
<br />
More discussion of questionable or curious translations in the <b>NLT</b> can be found in <a href="http://equalitycentral.com/forum/index.php?topic=2602.0">this thread</a> where I first raised the subject of this post.EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com2tag:blogger.com,1999:blog-32248579.post-88300507161312270802011-06-30T00:26:00.022-05:002011-06-30T09:27:07.714-05:00What Makes It "So"?<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMt52QGVoBrM8Y-NPtp3eRCwkSBpYQyJOB3EecbyIR7GY7DVJL-8kfUyFvWi81HUWJL2GZlPcwA3aaiziRS9yWrpZjurLE8BdcjaPrpJO9zBGFwct_fitfTtDwLWhNA3qREwJF8A/s1600/genesis1-stainedglass.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMt52QGVoBrM8Y-NPtp3eRCwkSBpYQyJOB3EecbyIR7GY7DVJL-8kfUyFvWi81HUWJL2GZlPcwA3aaiziRS9yWrpZjurLE8BdcjaPrpJO9zBGFwct_fitfTtDwLWhNA3qREwJF8A/s400/genesis1-stainedglass.jpg" width="400" /></a></div><br />
I was reading Genesis 1 and noticed that the "and it was so" statements didn't always occur where I would have expected them to.<br />
<br />
So I created the following color-coded chart to show when things are "so" and when things are not so "so."<br />
<br />
I'm not sure what, if anything, this all might mean, but it's fun to read the text closely like this.<br />
<br />
<table cellpadding="3"><tbody>
<tr><td align="center"><b>NASB</b></td><td align="center"><b>BHS</b></td><td align="center"><b>When Was It "So"?</b></td></tr>
<tr valign="top"><td width="35%"><b>1:</b> 1 In the beginning <b style="color: #38761d;">God created</b> the heavens and the earth. <br />
2 The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters. <br />
3<span style="color: black;"> Then </span><b style="color: blue;">God said, “Let</b> there be light”; <span style="color: red;">and there was light</span> (or: "<b style="color: red;">and light was so</b>"). <br />
4 <b style="color: purple;"><span style="color: purple;"></span>God saw that the light was good</b>; and God separated the light from the darkness. <br />
5 <b style="color: #0b5394;">God called</b> the light day, and the darkness <b style="color: #0b5394;">He called</b> night. <b style="color: #783f04;">And there was evening and there was morning, one day.</b></td><td style="text-align: right;" width="40%"><span style="font-size: large;">בְּרֵאשִׁית <b style="color: #38761d;">בָּרָא אֱלֹהִים</b> אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃</span><br />
<span style="font-size: large;">וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: blue;">יֹּאמֶר אֱלֹהִים יְ</b><span style="color: black;">הִי </span>אוֹר<span style="color: #990000;"> </span><span style="color: red;">וַיְהִי־אוֹר</span>׃<br />
<span style="color: black;">וַ</span><b style="color: purple;">יַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב</b> וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #0b5394;">יִּקְרָא אֱלֹהִים</b> לָאוֹר יוֹם וְלַחֹשֶׁךְ <b style="color: #0b5394;">קָרָא</b> לָיְלָה <b style="color: #783f04;">וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃</b></span></td><td>God spoke, "and it was so."</td></tr>
<tr></tr>
<tr valign="top"><td width="35%">6 <span style="color: black;">Then </span><b style="color: blue;">God said, “Let</b><span style="color: black;"> there be </span>an expanse in the midst of the waters, and let it separate the waters from the waters.” <br />
7 <b style="color: #38761d;">God made</b> the expanse, <span style="color: black;">and </span><b style="color: #38761d;">separated</b> the waters which were below the expanse from the waters which were above the expanse; <b><span style="color: red;">and it was so</span></b>. <br />
8 <b style="color: #0b5394;">God called</b> the expanse heaven. <b style="color: #783f04;">And there was evening and there was morning, a second day.</b></td><td style="text-align: right;" width="40%"><span style="font-size: large;"><span style="color: blue;"><span style="color: black;">וַ</span></span><b style="color: blue;">יֹּאמֶר אֱלֹהִים יְ</b><span style="color: black;">הִי</span> רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #38761d;">יַּעַשׂ אֱלֹהִים</b> אֶת־הָרָקִיעַ <span style="color: black;">וַ</span><b style="color: #38761d;">יַּבְדֵּל</b> בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ <b style="color: red;">וַיְהִי־כֵן</b>׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #0b5394;">יִּקְרָא אֱלֹהִים</b> לָרָקִיעַ שָׁמָיִם <b style="color: #783f04;">וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃</b></span></td><td width="35%">God spoke; and then God made it "so" before "it was so."</td></tr>
<tr></tr>
<tr valign="top"><td>9 <span style="color: black;">Then </span><b style="color: blue;">God said, “Let</b> the waters below the heavens be gathered into one place, and let the dry land appear”; <b style="color: red;">and it was so</b>. <br />
10 <b style="color: #0b5394;">God called</b> the dry land earth, and the gathering of the waters <b style="color: #0b5394;">He called</b> seas<span style="color: black;">; and </span><b style="color: purple;">God saw that it was good</b>. </td><td style="text-align: right;" width="40%"><span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: blue;">יֹּאמֶר אֱלֹהִים יִ</b>קָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה <b style="color: red;">וַיְהִי־כֵן</b>׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #0b5394;">יִּקְרָא אֱלֹהִים</b> לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם <b style="color: #0b5394;">קָרָא</b> יַמִּים <span style="color: black;">וַ</span><b style="color: purple;">יַּרְא אֱלֹהִים כִּי־טוֹב</b>׃</span></td><td>God spoke, "and it was so."</td></tr>
<tr></tr>
<tr valign="top"><td width="35%">11<span style="color: black;"> Then </span><b style="color: blue;">God said, “Let</b> <b style="color: #e69138;">the earth</b><b style="color: #b45f06;"><span style="color: #e69138;"> sprout</span> </b>vegetation, plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them”; <b><span style="color: red;">and it was so</span></b>. <br />
12 <b style="color: #e69138;">The earth brought forth</b> vegetation, plants yielding seed after their kind, and trees bearing fruit with seed in them, after their <span style="color: black;">kind; and </span><b style="color: purple;">God saw that it was good</b>.<br />
13 <b style="color: #783f04;">[And] There was evening and there was morning, a third day.</b></td><td style="text-align: right;" width="40%"><span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: blue;">יֹּאמֶר אֱלֹהִים תַּ</b><b style="color: #e69138;">דְשֵׁא </b><b style="color: #e69138;">הָאָרֶץ</b> דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ <b style="color: red;">וַיְהִי־כֵן</b>׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #e69138;">תּוֹצֵא הָאָרֶץ</b> דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ<span style="color: black;"> וַ</span><b style="color: purple;">יַּרְא אֱלֹהִים כִּי־טוֹב</b>׃</span><br />
<div style="color: #783f04;"><b><span style="font-size: large;">וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃</span></b></div></td><td width="35%">God spoke to the earth, "and it was so"; and then the earth made it "so."</td></tr>
<tr></tr>
<tr valign="top"><td>14 <span style="color: black;">Then </span><b style="color: blue;">God said, “Let</b> there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years; <br />
15 and let them be for lights in the expanse of the heavens to give light on the earth”; <b style="color: red;">and it was so</b>. <br />
16 <b style="color: #38761d;">God made</b> the two great lights, the greater light to govern the day, and the lesser light to govern the night; <span style="color: black;">[He made</span>] the stars also. <br />
17 <b style="color: #38761d;">God placed</b> them in the expanse of the heavens to give light on the earth, <br />
18 and to govern the day and the night, and to separate the light from the darkness;<span style="color: black;"> and </span><b style="color: purple;">God saw that it was good</b>. <br />
19 <b style="color: #783f04;">[And] There was evening and there was morning, a fourth day.</b></td><td style="text-align: right;" width="40%"><span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: blue;">יֹּאמֶר אֱלֹהִים יְ</b>הִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃</span><br />
<span style="font-size: large;">וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ <b style="color: red;">וַיְהִי־כֵן</b>׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #38761d;">יַּעַשׂ אֱלֹהִים</b> אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה <span style="color: black;">וְאֵת הַכּוֹכָבִים</span>׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #38761d;">יִּתֵּן</b> אֹתָם <b style="color: #38761d;">אֱלֹהִים</b> בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃</span><br />
<span style="font-size: large;">וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ <b style="color: purple;"><span style="color: black;">וַ</span>יַּרְא אֱלֹהִים כִּי־טוֹב</b>׃</span><br />
<div style="color: #783f04;"><b><span style="font-size: large;">וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃</span></b></div></td><td width="35%">God spoke, "and it was so"; and then God made it "so."</td></tr>
<tr></tr>
<tr valign="top"><td>20 <span style="color: black;">Then </span><b style="color: blue;">God said, “Let</b> the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens.” <br />
21 <b style="color: #38761d;">God created</b> the great sea monsters and every living creature that moves, with which the waters swarmed after their kind, and every winged bird after its kind; <span style="color: black;">and </span><b style="color: purple;">God saw that it was good</b>. <br />
22 God blessed them, saying, “Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth.” <br />
23 <b style="color: #783f04;">[And] There was evening and there was morning, a fifth day.</b></td><td style="text-align: right;" width="40%"><span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: blue;">יֹּאמֶר אֱלֹהִים יִ</b>שְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #38761d;">יִּבְרָא אֱלֹהִים</b> אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ <span style="color: black;">וַ</span><b style="color: purple;">יַּרְא אֱלֹהִים כִּי־טוֹב</b>׃</span><br />
<span style="font-size: large;">וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃</span><br />
<div style="color: #783f04;"><b><span style="font-size: large;">וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃</span></b></div></td><td width="35%">God spoke; and then God made it "so," but never said "it was so."</td></tr>
<tr></tr>
<tr valign="top"><td>24 <span style="color: black;">Then </span><b style="color: blue;">God said, “Let</b> <b style="color: #e69138;">the earth bring forth</b> living creatures after their kind: cattle and creeping things and beasts of the earth after their kind”; <b style="color: red;">and it was so</b>. <br />
25 <b style="color: #38761d;">God made</b> the beasts of the earth after their kind, and the cattle after their kind, and everything that creeps on the ground after its kind; <span style="color: black;">and </span><b style="color: purple;">God saw that it was good</b>.</td><td style="text-align: right;" width="40%"><span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: blue;">יֹּאמֶר אֱלֹהִים תּ</b><b style="color: #e69138;">וֹצֵא הָאָרֶץ</b> נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ <b style="color: red;">וַיְהִי־כֵן</b>׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #38761d;">יַּעַשׂ אֱלֹהִים</b> אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ <span style="color: black;">וַ</span><b style="color: purple;">יַּרְא אֱלֹהִים כִּי־טוֹב</b>׃</span></td><td width="35%">God spoke to the earth, "and it was so"; and then God, not the earth, made it "so."</td></tr>
<tr></tr>
<tr valign="top"><td>26 <span style="color: black;">Then </span><b style="color: blue;">God said, “Let</b> Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” <br />
27 <b style="color: #38761d;">God created</b> man in His own image, in the image of God He created him; male and female He created them. <br />
28 God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” <br />
29 Then God said, “Behold, I have given you every plant yielding seed that is on the surface of all the earth, and every tree which has fruit yielding seed; it shall be food for you; <br />
30 and to every beast of the earth and to every bird of the sky and to every thing that moves on the earth which has life, I have given every green plant for food”; <b style="color: red;">and it was so</b>. <br />
31 <b style="color: magenta;">God saw all that He had made, and behold, it was very good</b>. <b style="color: #783f04;">And there was evening and there was morning, the sixth day.</b></td><td style="text-align: right;" width="40%"><span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: blue;">יֹּאמֶר אֱלֹהִים נַ</b>עֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: #38761d;">יִּבְרָא אֱלֹהִים</b> אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃</span><br />
<span style="font-size: large;">וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃</span><br />
<span style="font-size: large;">וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃</span><br />
<span style="font-size: large;">וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה <b style="color: red;">וַיְהִי־כֵן</b>׃</span><br />
<span style="font-size: large;"><span style="color: black;">וַ</span><b style="color: magenta;">יַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד</b> <b style="color: #783f04;">וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃</b></span></td><td>God spoke; and then God made it "so" before "it was so."</td></tr>
<tr></tr>
<tr valign="top"><td width="35%"><b>2:</b> 1 Thus the heavens and the earth were completed, and all their hosts. <br />
2 By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. <br />
3 Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.</td><td style="text-align: right;" width="40%"><span style="font-size: large;">וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃</span><br />
<span style="font-size: large;">וַ<span style="color: black;">יְכַל אֱלֹהִים</span> בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר <span style="color: black;">עָשָׂה</span> וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃</span><br />
<span style="font-size: large;">וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃</span></td><td></td></tr>
<tr></tr>
<tr valign="top"><td width="35%"><b>5:</b> 1 This is the book of the generations of Adam. In the day when <b style="color: #38761d;">God created</b> man, <b style="color: #38761d;">He made</b> him in the likeness of God. <br />
2 <b style="color: #38761d;">He created</b> them male and female, and He blessed them and named them ("<b style="color: #0b5394;">called</b> their name") Man in the day when they were created.</td><td style="text-align: right;" width="40%"><span style="font-size: large;">זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם <b style="color: #38761d;">בְּרֹא אֱלֹהִים</b> אָדָם בִּדְמוּת אֱלֹהִים <b style="color: #38761d;">עָשָׂה</b> אֹתוֹ׃</span><br />
<span style="font-size: large;">זָכָר וּנְקֵבָה <b style="color: #38761d;">בְּרָאָ</b>ם וַיְבָרֶךְ אֹתָם וַ<b style="color: #0b5394;">יִּקְרָא</b> אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃</span></td><td><br />
</td></tr>
</tbody></table>EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com1tag:blogger.com,1999:blog-32248579.post-25000048435734677502011-06-27T21:54:00.027-05:002023-09-23T19:57:19.441-05:00"Single-Serving Jesus"<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEut2Dmq-BV_vJmU39uYc6h2RVldTLAp8cRqBtEupd83vkMWkYHVzuKDmONbROGU4ZNcK6KOVh0Y61PStzsog4PIXm133KsEvJUfasomoYYwd9d4hC2uBa4njAZUB6utBb7KY7Ww/s1600/jack-meets-tyler.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="223" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEut2Dmq-BV_vJmU39uYc6h2RVldTLAp8cRqBtEupd83vkMWkYHVzuKDmONbROGU4ZNcK6KOVh0Y61PStzsog4PIXm133KsEvJUfasomoYYwd9d4hC2uBa4njAZUB6utBb7KY7Ww/s400/jack-meets-tyler.gif" width="400" /></a></div>
<br />
<b>Narrator:</b> Tyler, you are by far the most interesting single-serving friend I've ever met... see I have this thing: everything on a plane is single-serving....<br />
<b>Tyler Durden:</b> Oh I get it, it's very clever.<br />
<b>Narrator:</b> Thank you.<br />
<b>Tyler Durden:</b> How's that working out for you?<br />
<b>Narrator:</b> What?<br />
<b>Tyler Durden:</b> Being clever.<br />
<b>Narrator:</b> Great.<br />
<b>Tyler Durden:</b> Keep it up then.... Right up.<br />
<blockquote>
- <b>Fight Club</b> (movie version)</blockquote>
<br />
<hr width="50%" />
<br />
"Single-serving friend." <br />
<br />
That is what <a href="http://theoblogoumena.blogspot.com/2011/06/the-lords-table-as-happy-meal.html">this</a> essentially turns the people at communion into, with everyone having their own personal "single-serving" Jesus. (Cue <a href="http://www.youtube.com/watch?v=u1xrNaTO1bI">Depeche Mode</a>.)<br />
<br />
Is this right?<br />
<br />
Is this wrong?<br />
<br />
If John 6:22–59 is Eucharistic such that there is to be a reminder in the Lord's Supper of the manna in the wilderness (Exodus 16:11–36), then there is in fact an individualistic aspect to it, as each person was to gather enough manna for himself or herself—though per Paul's application of Exodus 16:18 in 2 Corinthians 8:13–15, there may also have been some sharing among the people so that each person got what they needed and were supposed to have.<br />
<br />
And there may be reasons to use more than one loaf and more than one cup if, as in <a href="http://theoblogoumena.blogspot.com/2011/05/last-supper-eucharist-and-didache.html">the tradition preserved in The Didache</a> (pronounced di-duh-<b>khay</b> or di-duh-<b>khee</b>), the Lord's Supper has elements of Jesus's feeding of the 5,000 (Matthew 14:13–21; Mark 6:32–44; Luke 9:10–17; John 6:1–13) and the 4,000 (Matthew 15:32–39; Mark 8:1–10) and there are many people involved, as there were then.<br />
<br />
Yet 1 Corinthians 10:16–17 seems to prefer, and perhaps only allows for, a single shared loaf for the people when they come together in church (1 Corinthians 11:17–18,20,33), and probably a single shared cup as well. <br />
<br />
If partaking of the bread as Christ's body is to be a reminder of the Passover lamb (1 Corinthians 5:7)—which would undoubtedly be the case if the Last Supper was a Passover Seder as per Matthew 26:17–20, Mark 14:12–17, and Luke 22:7–16—then this would be a further reason for using a single shared loaf at church for the Lord's Supper, as there was ideally to be only one lamb per gathered household (Exodus 12:3–4<sup><a href="#ftnt1">[1]</a></sup>), and those who come together in church are family members, being all of the same household of the One God and Father. This understanding could likewise argue for a single shared cup, since the wine at the Passover Seder represented the blood of the one-per-household Passover lamb.<br />
<br />
<hr align="left" width="50%" />
<a name="ftnt1"><sup>[1]</sup></a> <span style="font-size: large;">בֵּית אָב</span>, pl. <span style="font-size: large;">בֵּית אָבוֹת</span> "a father's house." Though indicating the paternal line, the term is synonymous with <span style="font-size: large;">מִשְׁפָּחָה</span> "family" according to <b>Pentateuch & Haftorahs: Hebrew Text English Translation & Commentary</b>, Soncino Press (Second Edition).EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com0tag:blogger.com,1999:blog-32248579.post-8243010053373602412011-06-26T09:57:00.043-05:002019-09-05T13:05:38.818-05:00The Lord's Table As A "Happy Meal"<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkva1a8ktUGiGt1BN9OED3rfd-7XCyz3oYtjVcIPvfEMbSfI9oRGx1y-6Omk0npeeDLqzqXjUUY7mRgx8ULhmZErYUb8JHCziOz8N3txZ53SpCg3hEdjYlzhzb_e3KFO3olXwnXg/s1600/communion+prepackaged.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="303" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkva1a8ktUGiGt1BN9OED3rfd-7XCyz3oYtjVcIPvfEMbSfI9oRGx1y-6Omk0npeeDLqzqXjUUY7mRgx8ULhmZErYUb8JHCziOz8N3txZ53SpCg3hEdjYlzhzb_e3KFO3olXwnXg/s400/communion+prepackaged.jpg" width="400" /></a></div>
<center>
<span style="font-size: x-small;">"OFFERING VERSATILITY <br />
AND EFFICIENCY FOR THE <br />
TIMELESS TRADITIONS <br />
OF COMMUNION"</span></center>
<br />
D. H. Williams describes his visit to a megachurch at <a href="http://www.christianitytoday.com/ct/2011/june/culturalmedium.html?start=1"><b>Christianity Today</b></a>. The part that struck me was this:<br />
<blockquote>
<i>Immediately after the singing, without any announcement, much less Paul's words of institution (1 Cor. 11:23-26), the elements of the Lord's Supper were hurriedly handed around. Again, I was amazed at the blandly efficient nature of this activity. We could have been passing pretzels and soda pop. No one offered any guidance whatsoever on the sharing of this critical ordinance or sacrament. It seemed a strictly vertical encounter between each individual and God.</i></blockquote>
<b>Chaplain Mike at Internet Monk said about the above: "I call it The Christian Happy Meal, with all the solemnity of going through the drive-up window."</b><br />
<br />
Not too long ago I attended a service at what would probably be called a megachurch, and as I entered the auditorium (aka the sanctuary, I guess), persons with baskets (like the cigarette girls with their trays) were handing out <a href="https://www.bhpublishinggroup.com/products/the-fellowship-cup-100-count-box-2/">pre-packaged communion kits</a>, similar to the ones in the picture above, to people as they entered.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifjUsY7YF4Wc4tA5-6BahJESZnBX7A1OzTdg58r4cZglkRmjVvbRXAesGQ_J-xCjvM79ij4ejI-4-4D-WLhLygv0xorrddt1zK5HSWmikNZxhPK26FQ_17ueCNORXo0cDM4jn5Ow/s1600/cigarette_girl.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifjUsY7YF4Wc4tA5-6BahJESZnBX7A1OzTdg58r4cZglkRmjVvbRXAesGQ_J-xCjvM79ij4ejI-4-4D-WLhLygv0xorrddt1zK5HSWmikNZxhPK26FQ_17ueCNORXo0cDM4jn5Ow/s400/cigarette_girl.png" width="295" /></a></div>
<br />
It was a definite “What The Faith?!?!” moment for me, as I thought of the contrast between this and our small weekly home meetings where after we’ve shared and prayed together and we sense it’s time to remember and celebrate being one body with Him and with each other, we pray and bless and thank God, and then pass around a single small loaf or matzah or slice of bread from which we each break off a piece and eat, followed by a single cup of wine or grape juice from which we each take a drink.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghg-fWQO5ugkuOkc4dE4UxQGQa3zeII235UsdeajiQvVqgED1DBTb6AGpw1hq97umt0ML0YTy2c-68w3XUdh8StdbTsb9i3-F8oS6-wjFs9NwV48wRho9Mk-pqJuLipCVCocv21w/s1600/wineandbread.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghg-fWQO5ugkuOkc4dE4UxQGQa3zeII235UsdeajiQvVqgED1DBTb6AGpw1hq97umt0ML0YTy2c-68w3XUdh8StdbTsb9i3-F8oS6-wjFs9NwV48wRho9Mk-pqJuLipCVCocv21w/s400/wineandbread.jpg" width="268" /></a></div>
<center>
<span style="font-size: x-small;">When we bless the cup at the Lord’s Table, aren’t we sharing in the blood of Christ? <br />
And when we break the bread, aren’t we sharing in the body of Christ? <br />
And though we are many, we all eat from one loaf of bread, <br />
showing that we are one body. (1 Corinthians 10:16-17 <b>NLT</b>)</span></center>
<br />
While I agree that taking and celebrating the Lord's Table should be a happy (as in "joyous") meal (and I'm all in favor of celebrating it in a meal setting), when it is packaged and delivered and taken as a "Happy Meal" <i>à la</i> McDonalds, it has been changed into something so foreign to, and estranged from, its origins and meaning and purpose that it almost makes me cringe to participate in such a ceremony.<br />
<br />
On a related note, my friend Scott Stocking has written an interesting essay for Greek and grammar geeks on his blog today on Acts 2:42 and the difference a comma can make: <a href="http://sundaymorninggreekblog.wordpress.com/2011/06/26/the-nature-of-%E2%80%9Cthe-fellowship%E2%80%9D-%CE%BA%CE%BF%CE%B9%CE%BD%CF%89%CE%BD%CE%B9%CC%81%CE%B1-koinonia-in-acts-242-excursus-on-acts-238/">The Nature of "the Fellowship" (κοινωνια <i>koinōnia</i>) in Acts 2:42</a>.EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com1tag:blogger.com,1999:blog-32248579.post-2772072116975237682011-06-16T22:32:00.023-05:002023-12-14T11:33:09.283-06:00The Woman Who Anointed Jesus - Comparing The Accounts<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4kLQ899mTmNZ83GjimDMF6HIwaDwrXTkEXd543mTQDjR6iFysvktXNTw8Rg_W9kMMYuwEVElFXzm5FPUsIcagE7zxDL2kE3FtrSPP7dfINhruZdBa7l2xuLfYDMhZbGG2DRWHVg/s1600/CarloDolciMagdalene.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4kLQ899mTmNZ83GjimDMF6HIwaDwrXTkEXd543mTQDjR6iFysvktXNTw8Rg_W9kMMYuwEVElFXzm5FPUsIcagE7zxDL2kE3FtrSPP7dfINhruZdBa7l2xuLfYDMhZbGG2DRWHVg/s400/CarloDolciMagdalene.jpg" width="304" /></a></div>
<br />
Before the prayer meeting Wednesday night (6/15/2011), we were discussing the incident where the woman anointed Jesus. The author of a book my friends had been reading identified this woman—described as “a sinner” in Luke's account—as the woman caught in adultery from John 7:53–8:11, even though the gospels themselves never make that connection.<br />
<br />
I mentioned that the accounts vary among themselves at points, which can be a cause of confusion for some. So here for my friends’—and your—reading and comparison are the gospels’ accounts of that incident, partly color-coded to help point out similarities and differences.<br />
<table cellpadding="8"><tbody>
<tr><td align="center"><b>Matthew 26:6–13 (NRSVue/Nestle-Aland 28)</b></td><td align="center"><b>Mark 14:3–9 (NRSVue/Nestle-Aland 28)</b></td></tr>
<tr> <td valign="top" width="50%">6 Now while Jesus was at <b style="color: blue;">Bethany</b> in <b style="color: #3d85c6;">the house of <u>Simon the leper</u></b>, 7 <b><span style="color: red;"><u>a woman</u> came to him with an alabaster jar of very costly ointment</span></b>, and <b><span style="color: purple;">she poured it on his <u>head</u></span></b> as he sat at the table. 8 <b style="color: magenta;">But when <u>the disciples</u> saw it, they were angry and said, “Why this waste? 9 For this ointment could have been sold for a large sum and the money given to the poor.”</b> 10 <b style="color: #783f04;">But Jesus, aware of this, said to them, “Why do you trouble the woman? For she has performed a good service for me. 11 For you always have the poor with you, but you will not always have me. 12 By pouring this ointment on my body she has prepared me for burial.</b> 13 Truly I tell you, wherever this good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”<br /><br />6 Τοῦ δὲ Ἰησοῦ γενομένου ἐν <b style="color: blue;">Βηθανίᾳ</b> ἐν <b style="color: #3d85c6;">οἰκίᾳ <u>Σίμωνος τοῦ λεπροῦ</u></b>, 7 <b><span style="color: red;">προσῆλθεν αὐτῷ <u>γυνὴ</u> ⸉ἔχουσα ἀλάβαστρον μύρου⸊ ⸀βαρυτίμου</span></b> καὶ <b><span style="color: purple;">κατέχεεν ἐπὶ ⸂τῆς <u>κεφαλῆς⸃</u> αὐτοῦ</span></b> ἀνακειμένου. 8 <b style="color: magenta;">ἰδόντες δὲ <u>οἱ μαθηταὶ</u> ⸆ ἠγανάκτησαν λέγοντες· εἰς τί ἡ ἀπώλεια αὕτη; 9 ἐδύνατο γὰρ τοῦτο ⸆ πραθῆναι πολλοῦ καὶ δοθῆναι ⸇ πτωχοῖς.</b> 10 <b style="color: #783f04;">Γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ· 11 πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε· 12 βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν.</b> 13 ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.</td> <td valign="top">3 While he was at <b style="color: blue;">Bethany</b> in <b style="color: #3d85c6;">the house of <u>Simon the leper</u></b>, as he sat at the table, <b style="color: red;"><u>a woman</u> came with an alabaster jar of very costly ointment of <u>nard</u></b>, and <b style="color: purple;">she broke open the jar and poured the ointment on his <u>head</u></b>. 4 <b style="color: magenta;">But <u>some</u> were there who said to one another in anger, “Why was the ointment wasted in this way? 5 For this ointment could have been sold for more than three hundred denarii and the money given to the poor.”</b> And they scolded her. 6 <b style="color: #783f04;">But Jesus said, “Let her alone; why do you trouble her? She has performed a good service for me. 7 For you always have the poor with you, and you can show kindness to them whenever you wish, but you will not always have me. 8 She has done what she could; she has anointed my body beforehand for its burial.</b> 9 Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”<br /><br />3 Καὶ ὄντος αὐτοῦ ἐν <b style="color: blue;">Βηθανίᾳ</b> ἐν <b style="color: #3d85c6;">τῇ οἰκίᾳ <u>Σίμωνος τοῦ λεπροῦ</u></b>, κατακειμένου αὐτοῦ <b style="color: red;">ἦλθεν <u>γυνὴ</u> ἔχουσα ἀλάβαστρον μύρου <u>⸋νάρδου</u> πιστικῆς πολυτελοῦς⸌</b>, <b style="color: purple;">⸀συντρίψασα ⸁τὴν ἀλάβαστρον κατέχεεν ⸂αὐτοῦ τῆς <u>κεφαλῆς⸃</u></b>. 4 <b style="color: magenta;">⸂ἦσαν δέ <u>τινες</u> ἀγανακτοῦντες πρὸς ἑαυτούς⸃· εἰς τί ἡ ἀπώλεια αὕτη ⸋τοῦ μύρου⸌ γέγονεν; 5 ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω ⸉δηναρίων τριακοσίων⸊ καὶ δοθῆναι τοῖς πτωχοῖς·</b> καὶ ⸀ἐνεβριμῶντο αὐτῇ. 6 <b style="color: #783f04;">Ὁ δὲ Ἰησοῦς εἶπεν· ἄφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί. 7 πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν καὶ ὅταν θέλητε δύνασθε ⸀αὐτοῖς εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε. 8 ὃ ἔσχεν ⸆ ἐποίησεν· προέλαβεν μυρίσαι ⸉τὸ σῶμά μου⸊ εἰς τὸν ἐνταφιασμόν.</b> 9 ἀμὴν δὲ λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον ⸆ εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς.</td></tr>
<tr><td align="center" width="50%"><b>Luke 7:36–50 (NRSVue/Nestle-Aland 28)</b></td><td align="center"><b>John 12:1–8 (NRSVue/Nestle-Aland 28)</b></td></tr>
<tr> <td valign="top" width="50%">36 One of the Pharisees asked Jesus to eat with him, and when he went into <b style="color: #3d85c6;"><u>the Pharisee</u>’s house</b> he reclined to dine. 37 And <b style="color: red;"><u>a woman in the city who was a sinner</u>, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment</b>. 38 She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair, kissing <b style="color: purple;">his <u>feet</u></b> and <b style="color: purple;">anointing them with the ointment</b>. 39 Now when the Pharisee who had invited him saw it, he said to himself, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him, that she is a sinner.” 40 Jesus spoke up and said to him, “<b style="color: #3d85c6;"><u>Simon</u></b>, I have something to say to you.” And he answered, “Teacher,” he replied, “speak.” 41 “A certain moneylender had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” 43 Simon answered, “I suppose the one for whom he canceled the greater debt.” And Jesus said to him, “You have judged rightly.” 44 Then turning toward the woman, he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. 45 You gave me no kiss, but from the time I came in she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore, I tell you, her many sins have been forgiven; hence she has shown great love. But the one to whom little is forgiven loves little.” 48 Then he said to her, “Your sins are forgiven.” 49 But those who were at the table with him began to say among themselves, “Who is this who even forgives sins?” 50 But he said to the woman, “Your faith has saved you; go in peace.”<br /><br />36 Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετʼ αὐτοῦ, καὶ εἰσελθὼν εἰς <b style="color: #3d85c6;">τὸν οἶκον <u>τοῦ Φαρισαίου</u></b> ⸀κατεκλίθη. 37 καὶ ἰδοὺ <b style="color: red;"><u>γυνὴ ⸂ἥτις ἦν ἐν τῇ πόλει⸃ ἁμαρτωλός</u>, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου</b> 38 καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα τοῖς δάκρυσιν ⸂ἤρξατο βρέχειν⸃ τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ⸀ἐξέμασσεν καὶ κατεφίλει <b style="color: purple;">τοὺς <u>πόδας</u> αὐτοῦ</b> καὶ <b style="color: purple;">ἤλειφεν τῷ μύρῳ</b>. 39 ἰδὼν δὲ ὁ Φαρισαῖος ⸂ὁ καλέσας αὐτὸν⸃ εἶπεν ἐν ἑαυτῷ λέγων· οὗτος εἰ ἦν ⸆ προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. 40 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν· <b style="color: #3d85c6;"><u>Σίμων</u></b>, ἔχω σοί τι εἰπεῖν. ὁ δέ· διδάσκαλε, εἰπέ, φησίν. 41 δύο χρεοφειλέται ἦσαν δανιστῇ τινι· ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. 42 μὴ ἐχόντων ⸆ αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν αὐτῶν ⸇ πλεῖον ἀγαπήσει ⸈αὐτόν; 43 ⸀ἀποκριθεὶς Σίμων εἶπεν· ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ· ὀρθῶς ἔκρινας. 44 καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη· βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ ⸂μοι ἐπὶ πόδας⸃ οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν. 45 φίλημά μοι οὐκ ἔδωκας· αὕτη δὲ ἀφʼ ἧς ⸀εἰσῆλθον οὐ ⸁διέλιπεν καταφιλοῦσά μου τοὺς πόδας. 46 ἐλαίῳ ⸂τὴν κεφαλήν⸃ μου οὐκ ἤλειψας· αὕτη δὲ μύρῳ ἤλειψεν ⸄τοὺς πόδας μου⸅. 47 οὗ χάριν˸ λέγω σοι, ἀφέωνται ⸂αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί⸃, ⸋ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ.⸌ 48 εἶπεν δὲ αὐτῇ· ἀφέωνταί σου αἱ ἁμαρτίαι. 49 Καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς· τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 50 εἶπεν δὲ πρὸς τὴν γυναῖκα· ⸆ ἡ πίστις σου σέσωκέν σε· πορεύου ⸂εἰς εἰρήνην⸃.</td> <td valign="top" width="50%">1 Six days before the Passover Jesus came to <b style="color: blue;">Bethany</b>, the home of <b style="color: #3d85c6;"><u>Lazarus</u></b>, whom he had raised from the dead. 2 There <b style="color: #3d85c6;">they gave</b> a dinner for him. <b style="color: #3d85c6;">Martha</b> served, and <b style="color: #3d85c6;"><u>Lazarus</u></b> was one of those reclining with him. 3 <b style="color: red;"><u>Mary</u> took a pound of costly perfume made of <u>pure nard</u></b>, <b style="color: purple;">anointed Jesus’ <u>feet</u></b>, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 <b style="color: magenta;">But <u>Judas Iscariot, one of his disciples</u> (the one who was about to betray him), said, 5 “Why was this perfume not sold for three hundred denarii and the money given to the poor?”</b> 6 (He said this not because he cared about the poor but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 <b style="color: #783f04;">Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.”</b><br /><br />1 Ὁ οὖν Ἰησοῦς πρὸ ⸀ἓξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς <b style="color: blue;">Βηθανίαν</b>, ὅπου ἦν <b style="color: #3d85c6;"><u>Λάζαρος</u></b> ⸆, ὃν ἤγειρεν ἐκ νεκρῶν ⸁Ἰησοῦς. 2 <b style="color: #3d85c6;">ἐποίησαν</b> οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ <b style="color: #3d85c6;">°ἡ Μάρθα</b> διηκόνει, <b style="color: #3d85c6;"><u>ὁ</u></b> δὲ <b style="color: #3d85c6;"><u>Λάζαρος</u></b> εἷς ἦν °1ἐκ τῶν ἀνακειμένων σὺν αὐτῷ. 3 <b style="color: red;"><u>Ἡ</u></b> οὖν <b style="color: red;"><u>⸀Μαριὰμ</u> λαβοῦσα λίτραν μύρου °νάρδου πιστικῆς πολυτίμου</b> <b style="color: purple;">ἤλειψεν <u>τοὺς πόδας</u> °1τοῦ Ἰησοῦ</b> καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. 4 <b style="color: magenta;">Λέγει ⸀δὲ <u>⸂Ἰούδας ὁ Ἰσκαριώτης εἷς [ἐκ] τῶν μαθητῶν αὐτοῦ⸃</u>, ὁ μέλλων αὐτὸν παραδιδόναι· 5 διὰ τί τοῦτο τὸ μύρον οὐκ ἐπράθη ⸀τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς;</b> 6 εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλʼ ὅτι κλέπτης ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν. 7 <b style="color: #783f04;">εἶπεν οὖν ὁ Ἰησοῦς· ἄφες αὐτήν, ⸀ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου ⸁τηρήσῃ αὐτό· 8 ⸋τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθʼ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.⸌</b></td></tr>
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<span style="font-size: x-small;">The painting is "St. Mary Magdalene" by Carlo (or Carlino) Dolci (May 25, 1616 – January 17, 1686). I chose it for illustrative purposes only, and because it doesn't show where the woman is or whether she is anointing Jesus' head or His feet. I am not suggesting that Mary Magdalene was the woman.</span></div>
EricWhttp://www.blogger.com/profile/09008786460314263379noreply@blogger.com3