tag:blogger.com,1999:blog-77489036369283625932024-02-07T11:03:10.591-08:00Between Jericho and JerusalemBartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.comBlogger524125tag:blogger.com,1999:blog-7748903636928362593.post-13758794621007070302019-07-30T06:00:00.003-07:002019-07-30T06:00:37.945-07:00Greek Study Luke 12:13-21<div style="font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Greek Study Luke 12:13-21</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v13<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">διδασκαλε</span><span style="font-kerning: none;"> "<b>teacher</b>" - The appropriate address for a Rabbi.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">τω αδελφω (ος)</span><span style="font-kerning: none;"> "<b>[tell my ] brother</b>" – a dative of indirect object, the word here is used <span class="Apple-tab-span" style="white-space: pre;"> </span>of a sibling not fellow believer.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">μερισασθαι (μεριζω</span><span style="font-kerning: none;">) aor. inf. "<b>to divide</b>" - infinitive expressing an object clause, the content of the command that the man wishes Jesus to issue.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">την κληρονομιαν (α</span><span style="font-kerning: none;">) "<b>the inheritance</b>" - portion, part, division.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v14<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ανθρωπε (ος</span><span style="font-kerning: none;">) voc. "<b>Man</b>" - this response implies disapproval.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">κατεστησεν (καθιστημι</span><span style="font-kerning: none;">) aor. "<b>appointed</b>" – an idiom, "What makes you think it’s any of my business?" </span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">μεριστην (ης ου</span><span style="font-kerning: none;">) "<b>[a judge or] arbiter</b>" – literally <i>the one who divides</i> Jesus doesn't <span class="Apple-tab-span" style="white-space: pre;"> </span>repudiate his authority in such matters, rather he assert that is in the business of <span class="Apple-tab-span" style="white-space: pre;"> </span>promoting the worth of God's life, not material life.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;"><b>15a<span class="Apple-tab-span" style="white-space: pre;"> </span></b>Advice: Jesus warns the two intended litigants of the danger of avarice. Interestingly, there is nothing in the dispute to hint at avarice other than Jesus' interpretation. </span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ορατε και φυλασσεσθε </span><span style="font-kerning: none;">"<b>Be on guard</b>" - two imperatives together serve to make the <span class="Apple-tab-span" style="white-space: pre;"> </span>warning emphatic.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">πλεονεξιας (α)</span><span style="font-kerning: none;"> "<b>greed</b>" – covetousness or the desire to have <i>more than is needed</i>, This <span class="Apple-tab-span" style="white-space: pre;"> </span>saying highlights the problem of avarice, but the parable highlights the issue of <i>ultimate</i> <span class="Apple-tab-span" style="white-space: pre;"> </span>security. Avarice may well be the motivation that blinds a person to their need for a <span class="Apple-tab-span" style="white-space: pre;"> </span>security transcending the imminent (I think there might be a parabolic teaching here for <span class="Apple-tab-span" style="white-space: pre;"> </span>our current politics?). Someone overly focused on the issue of their inheritance, driven by <span class="Apple-tab-span" style="white-space: pre;"> </span>avarice, may fail to notice the offer of eternal inheritance. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v15b<span class="Apple-tab-span" style="white-space: pre;"> </span></b>A saying on possessions, v15b. The point being made in the saying is that real life, as <span class="Apple-tab-span" style="white-space: pre;"> </span>opposed to just existence, is a gift of God. Given its awkward syntax, Luke may have <span class="Apple-tab-span" style="white-space: pre;"> </span>condensed two sayings into one, or possibly they were condensed during oral <span class="Apple-tab-span" style="white-space: pre;"> </span>transmission: a) life is not found in abundance b) life is not found in possessions. Yet, it <span class="Apple-tab-span" style="white-space: pre;"> </span>seems more likely that the saying is complete in itself, but has been condensed over time. <span class="Apple-tab-span" style="white-space: pre;"> </span>The prepositional phrase </span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">εκ των υπαρχοντων αυτω</span><span style="font-kerning: none;">, "<b><i>from the things being possessed <span class="Apple-tab-span" style="white-space: pre;"> </span>by him</i></b>" serves to complement the infinitive </span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">περισσευειν</span><span style="font-kerning: none;">, "to be satisfied ", so <span class="Apple-tab-span" style="white-space: pre;"> </span>explaining the source of the satisfaction, lit. "his life is not when someone is satisfied <span class="Apple-tab-span" style="white-space: pre;"> </span>by possessions".</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">οτι </span><span style="font-kerning: none;"><b>for, because</b>. expressing cause, </span><span style="font-kerning: none; text-decoration: underline;">for</span><span style="font-kerning: none;"> life does not consist in possessions".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">η ζωη (η</span><span style="font-kerning: none;">) "<b><i>the</i> life</b>" What "life" is intended here? Scholars suggest "neither <i>physical</i> life <span class="Apple-tab-span" style="white-space: pre;"> </span>nor <i>spiritual</i> life, but <i>authentic </i>life. If physical life were intended we would expect</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">πσυχη</span><span style="font-kerning: none;">, when the NT uses </span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ζωη</span><span style="font-kerning: none;">, it tends to end up meaning eternal or spiritual life. So, <span class="Apple-tab-span" style="white-space: pre;"> </span>"real life" is not found in objects, but in relationships, especially to God and his will. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">περισσευειν (περισσευω</span><span style="font-kerning: none;">) pres. inf. "<b>abundance</b>" - have enough. The sense may be "to <span class="Apple-tab-span" style="white-space: pre;"> </span>have in abundance", but given the drift of the parable, the word may take the meaning <span class="Apple-tab-span" style="white-space: pre;"> </span>"to have more than enough", which leads to the idea of a life that is full, complete, <span class="Apple-tab-span" style="white-space: pre;"> </span>satisfied, content with </span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">των υπαρχοντων (υπαρχω)</span><span style="font-kerning: none;"> pres. part. "<b>[his] possessions</b>" </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;"><b>v16<span class="Apple-tab-span" style="white-space: pre;"> </span></b>The parable of the rich fool, v16-20. The point of this teaching parable is simple enough, <span class="Apple-tab-span" style="white-space: pre;"> </span>particularly as we have its application in v21: "God alone is Lord of life, and a person <span class="Apple-tab-span" style="white-space: pre;"> </span>truly lives only when they are <i>rich toward God</i> .</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ευφορησεν (ευφορεω</span><span style="font-kerning: none;">) aor. "<b>produced a good crop</b>" - fruitful.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v17<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">διελογιζετο (διαλογιζομαι</span><span style="font-kerning: none;">) imperf. "<b>he was reasoning</b>” the imperfect is durative <span class="Apple-tab-span" style="white-space: pre;"> </span>expressing an ongoing debate.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ποιησω (ποιεω</span><span style="font-kerning: none;">) aor. subj. fut. "<b>[what] shall I do</b>".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v18<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">καθελω (καθαιρεω</span><span style="font-kerning: none;">) fut. "<b>I will demolish [my barns]</b>" </span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">μειζονας (μεγας</span><span style="font-kerning: none;">) comp. adj. "<b>bigger ones"</b></span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">τα αγαθα</span><span style="font-kerning: none;"> adj. "<b>[my] good things</b> - adjective functions as a substantive.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v19<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">τη ψυχη (η</span><span style="font-kerning: none;">) dat. "<b>[I'll say] to my soul [self]</b>" – a dative of indirect object "Soul" in the <span class="Apple-tab-span" style="white-space: pre;"> </span>sense of one's inner being (self). The literal translation, "I will say to my soul, Soul, you <span class="Apple-tab-span" style="white-space: pre;"> </span>have plenty ...", is unnecessary. This word is again used in v20, where it is often <span class="Apple-tab-span" style="white-space: pre;"> </span>translated "<b>life</b>". </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">κειμενα (κειμαι</span><span style="font-kerning: none;">) pres. part. "<b>laid up</b>" - participle is adjectival.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">αναπαυου (αναπαυω</span><span style="font-kerning: none;">) pres. imp. "<b>take it easy</b>" <i>relax</i>.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ευφραινου (ευφραινω</span><span style="font-kerning: none;">) pres. imp. "<b>be of good cheer.</b>" </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b> </b><br /><b>v20<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">αφρων </span><span style="font-kerning: none;">adj. "<b>fool</b>" – vocative; one who cannot see the logic of a situation, often used of a <span class="Apple-tab-span" style="white-space: pre;"> </span>godless person. The farmer's foolishness probably does not lay with his failure to fulfill <span class="Apple-tab-span" style="white-space: pre;"> </span>his moral responsibility to care of the needs of others, he is in fact managing his farm <span class="Apple-tab-span" style="white-space: pre;"> </span>wisely. His foolishness is his failure to include God in the plans for his life. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ταυτη τη νυκτι </span><span style="font-kerning: none;">dat. "<b>this very night</b>" – a temporal dative for emphatic construction.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">την ψυχην (η</span><span style="font-kerning: none;">) "<b>your life</b>" - see above, an emphatic by position.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">απαιτουσιν (απαιτεω</span><span style="font-kerning: none;">) pres. "<b>will be demanded</b>" – <i>asked back</i>. The agents are possibly <span class="Apple-tab-span" style="white-space: pre;"> </span>angels acting on behalf of God; <i>grim reapers</i> or a God Himself or just a circumlocution <span class="Apple-tab-span" style="white-space: pre;"> </span>"God demands a return" (Danker). Message: your life is on loan.</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">τινιÄ</span><span style="font-kerning: none;">dat. pro. "<b>then who [will get]</b>" </span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">α</span><span style="font-kerning: none;"> pro. "<b>what</b>".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v21<span class="Apple-tab-span" style="white-space: pre;"> </span></b>The punch-line </span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ουτως</span><span style="font-kerning: none;"> "<b>this [is how it will be] </b>with<b> </b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">ο θησαυριζων (θησαυριζω</span><span style="font-kerning: none;">) <span class="Apple-tab-span" style="white-space: pre;"> </span>"<b>the one who stores up things</b>" </span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">εαυτω </span><span style="font-kerning: none;">dat. "<b>for himself</b>".</span></span></div>
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<span style="font-size: large;"><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">πλουτων (πλουτεω</span><span style="font-kerning: none;">) pres. part. "<b>be</b> <b>rich </b></span><span style="font-family: "symbol"; font-stretch: normal; line-height: normal;">εις</span><span style="font-kerning: none;"> "<b>toward [God]</b>" a referential sense, "with reference to God". Often seen as parallel to "treasure in heaven", v33. Jeremias draws out its meaning by arguing that the foolish man heaps up wealth to himself, while the wise man " entrusted wealth to God", i.e. uses it in a way approved by God. Nolland rightly identifies the issue as one of <i>direction</i>. To possess real authentic life, life that is eternal, as oppose to transient shadows, requires us "to be rich in a Godward direction", rather than rich with this world's things. The person "who amasses worldly wealth, but who in God’s sight has no riches at all, is left clutching at shadows.</span></span></div>
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Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-32496995362017142332019-07-30T05:59:00.001-07:002019-07-30T05:59:37.850-07:00Greek Study Luke 11:1-13<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Greek Study Luke 11:1-13</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v1<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">και εγενετο (γινομαι) </span><span style="font-kerning: none;">aor. "<b>once upon a time</b>".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>προσευχομενον (προσευχομαι)</span><span style="font-kerning: none;"> pres. part. "<b>praying</b>" - a present periphrastic <span class="Apple-tab-span" style="white-space: pre;"> </span>construction, underlining the durative aspect of the verb.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>εν τοπω τινι </span><span style="font-kerning: none;">"<b>in a certain place</b>" –an indefinite location (note previo0us “certain <span class="Apple-tab-span" style="white-space: pre;"> </span>village” so it could be a wlel-known place, a literalry way of saying “it goes without <span class="Apple-tab-span" style="white-space: pre;"> </span>saying that he was praying and where he was praying”.)</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>των μαθητων (ης ου) </span><span style="font-kerning: none;">gen. "<b>[one] of his disciples</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">διδαζον (διδασκω) </span><span style="font-kerning: none;">aor. imp. <span class="Apple-tab-span" style="white-space: pre;"> </span>"<b>teach [us]</b>" - imperative aorist indicating urgency.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>προσερχεσθαι (προσερχομαι) </span><span style="font-kerning: none;">pres. inf. "<b>to pray</b>" - The request is prompted by the <span class="Apple-tab-span" style="white-space: pre;"> </span>fact that the disciples once again finding Jesus at prayer.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v2<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">Πατερ (πατηρ) </span><span style="font-kerning: none;">voc. "<b>Father</b>" an affectionate use, maybe "Daddy", although an adult <span class="Apple-tab-span" style="white-space: pre;"> </span>would not use this word in the <i>childish</i> manner. Such an intimate address to Yahweh is <span class="Apple-tab-span" style="white-space: pre;"> </span>revolutionary, although there are some OT precedents; eg, Ps.89:26, Jer. 3:4, 19. Jesus <span class="Apple-tab-span" style="white-space: pre;"> </span>taught his <i>disciples</i> to address God as "our Father", but never included himself in this. In <span class="Apple-tab-span" style="white-space: pre;"> </span>Luke Jesus always addresses God as "<i>my</i> Father."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αγιασθητω (αιαζω) </span><span style="font-kerning: none;">aor. pas. imp. "<b>hallowed be</b>" - revered, glorified, sanctified. The <span class="Apple-tab-span" style="white-space: pre;"> </span>aorist indicates a past eschatological action with ongoing recognition.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>το ονομα (α ατος) </span><span style="font-kerning: none;">"<b>[your] name</b>" as in the commandments</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>η βασιλεια (α) </span><span style="font-kerning: none;">"<b>[your] kingdom</b>" - Most commentators understand the kingdom of <span class="Apple-tab-span" style="white-space: pre;"> </span>God in the sense of "God's righteous rule" or <i>eschatological</i> rule of God through Christ. <span class="Apple-tab-span" style="white-space: pre;"> </span>The phrase "kingdom of God" is used by Luke 31 times, "kingdom" alone is used 6.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ελθετω (ερχομαι) </span><span style="font-kerning: none;">aor. imp. "<b>come</b>" - <i>be inaugurated</i> although the kingdom, in the sense <span class="Apple-tab-span" style="white-space: pre;"> </span>of God's eschatological reign - the sense here is likely <i>to</i> <i>be realized</i>.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v3<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"> διδου (διδωμι) </span><span style="font-kerning: none;">pres. imp. "<b>give</b>" - present tense is durative, so "continually give."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>το καθ ημεραν </span><span style="font-kerning: none;">"<b>with</b> <b>each day</b>" - "day by day."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>τον επιουσιον </span><span style="font-kerning: none;">adj. "<b>daily</b>" - remembering the provision of Manna for Israel? In the NT <span class="Apple-tab-span" style="white-space: pre;"> </span>the provision is not so much physical bread as spiritual eg. the gifts of the Spirit. Other <span class="Apple-tab-span" style="white-space: pre;"> </span>interpretations have been suggested and tend to be based on the use of "daily", a word <span class="Apple-tab-span" style="white-space: pre;"> </span>that remains somewhat a mystery. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v4<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αφες (αφιημι)</span><span style="font-kerning: none;"> aor. imp. "<b>forgive</b>" - the aorist imperative encapsulates the whole of the <span class="Apple-tab-span" style="white-space: pre;"> </span>action and therefore leans toward an eschatological forgiveness. For the daily forgiveness <span class="Apple-tab-span" style="white-space: pre;"> </span>of sins an imperfective tense would have been used.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αυτοι </span><span style="font-kerning: none;">"<b>we</b> <b>ourselves” </b>– for emphasis</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αφιομεν (αφιημι) </span><span style="font-kerning: none;">pres. "<b>forgive</b>" - durative so "practice forgiveness".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>οφειλοντι (οφειλω) </span><span style="font-kerning: none;">pres. part. "<b>who sins against</b>" – NOT debts, the word "debt" and <span class="Apple-tab-span" style="white-space: pre;"> </span>"sin" were interchangeable for Second Temple Jews, not in classical Greek. This is why <span class="Apple-tab-span" style="white-space: pre;"> </span>Luke replaces Matthew's "debts" with "sins".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>μη εισενεγκης (εισφερω) </span><span style="font-kerning: none;">aor. subj. "<b>lead us not</b>" – a prohibitive subjunctive that forms <span class="Apple-tab-span" style="white-space: pre;"> </span>a prohibition covering not the commencement of an action as in "do not </span><span style="font-kerning: none; text-decoration: underline;"><i>begin</i> </span><span style="font-kerning: none;">to", but the <span class="Apple-tab-span" style="white-space: pre;"> </span><i>whole</i> of the action as in "do not let us be overcome by..."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>πειρασμον (ος) </span><span style="font-kerning: none;">"<b>temptation</b>" The request is not that we be spared tests, since tests are <span class="Apple-tab-span" style="white-space: pre;"> </span>promised, but that we not succumb to them. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v5<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">κιχρημι </span><span style="font-kerning: none;">aor. imp. "<b>lend</b>" - allow me to have the use of…"</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v7<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">κακεινος </span><span style="font-kerning: none;">"<b>the one [inside]</b>" – a derogatory or sarcastic reference.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αποκριθεις (αποκρινομαι)</span><span style="font-kerning: none;"> aor. pas. part. "<b>answers</b>" -attendant circumstance participle <span class="Apple-tab-span" style="white-space: pre;"> </span>expressing action accompanying the main verb "may say", pleonastic (redundant).</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>μη ... παρεχε (παρεχω) </span><span style="font-kerning: none;">pres. imp. "<b>don't bother</b>" - durative expressing ongoing <span class="Apple-tab-span" style="white-space: pre;"> </span>trouble. The image is a small house where opening the door will wake everyone.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>μοι </span><span style="font-kerning: none;">dat. pro. "<b>me</b>" - to/for me. Dative of indirect object / interest, disadvantage.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ου δυναμαι </span><span style="font-kerning: none;">pres. "<b>I am not able</b>” possibly stronger; "<i>I won't </i>" </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ναστας (ανιστημι) </span><span style="font-kerning: none;">aor. part. "<b>get up</b>".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v8</b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αναστας (ανιστημι) </span><span style="font-kerning: none;">aor. part. "<b>[he will not] rise up and [give]</b>".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>δια το </span><span style="font-kerning: none;">+ inf. "<b>because of [friendship]</b>" – on account of...</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>την αναιδειαν (α) </span><span style="font-kerning: none;">"<b>shameless audacity"<i> </i></b> a <i>hapax legomenon. </i>A disputed translation <span class="Apple-tab-span" style="white-space: pre;"> </span>which is why numerous translations propose: "persistence", "boldness", "shamelessness" <span class="Apple-tab-span" style="white-space: pre;"> </span>in the sense that making such a demand at midnight is any of those. The illustration does <span class="Apple-tab-span" style="white-space: pre;"> </span>not teach that the man in bed is supposed to represent God; this is a sermon <span class="Apple-tab-span" style="white-space: pre;"> </span>illustration. The point is if a friend will comply with a difficult request (even belatedly) <span class="Apple-tab-span" style="white-space: pre;"> </span>what more can you expect of God?</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>εγερθεις (εγειρω) </span><span style="font-kerning: none;">aor. pas. part. "<b>he will surely get up</b>" – literally “rise from bed”.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v9<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αιτειτε (αιτεω) </span><span style="font-kerning: none;">pres. imp. "<b>ask</b>" - an ongoing process, "<i>make it your habit to ask</i>".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>δοθησεται (διδωμι) </span><span style="font-kerning: none;">fut. pas. "<b>it will be given</b>" - a theological passive - God as agent.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v10 <span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">α αιτων (αιτεω) </span><span style="font-kerning: none;">pres. part. "<b>[everyone] who asks</b>" - the one asking.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>λαμβανει (λαμβανω) </span><span style="font-kerning: none;">pres. "<b>receives</b>" is iterative, expressing repeated action. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>τω κρουοντι (κρουω) </span><span style="font-kerning: none;">dat. pres. part. "<b> the one knocking</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ανοιγησεται (ανοιγω)</span><span style="font-kerning: none;"> fut. pas. "[it] <b>will be opened</b>" - a theological passive.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v11<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αιτησει (αιτεω) </span><span style="font-kerning: none;">fut. "<b>if [your son] asks for</b>" - deliberative future. The original <span class="Apple-tab-span" style="white-space: pre;"> </span>construction was possibly a Semitic conditional sentence with the apodosis in the form of <span class="Apple-tab-span" style="white-space: pre;"> </span>a question, "if any father among you is asked by his son for a fish, will he give him a <span class="Apple-tab-span" style="white-space: pre;"> </span>serpent instead "? The syntax of the sentence is difficult, as if Luke got lost in the <span class="Apple-tab-span" style="white-space: pre;"> </span>grammar. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ιχθυν (υς υος) </span><span style="font-kerning: none;">"<b>a fish</b>" – or <i>eel</i></span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v13<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">διδοναι (διδωμι) </span><span style="font-kerning: none;">pres. inf. "<b>[know] how to give</b>".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ποσω μαλλον </span><span style="font-kerning: none;">"<b>how much more</b>" - the key to understanding the passage as a whole. <span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ο εξ ουρανου </span><span style="font-kerning: none;">"<b>[your Father] in heaven</b>"</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>πνευμα αγιον</span><span style="font-kerning: none;"> "<b>the Holy Spirit</b>" - as opposed to Matthew's "good gifts." Luke it more <span class="Apple-tab-span" style="white-space: pre;"> </span>about the "Holy Spirit" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>τοις αιτουσιν (αιτεω) </span><span style="-webkit-font-kerning: none;">pres. part. "[to] <b>those asking</b>"</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-55999025365522174522019-07-24T06:16:00.001-07:002019-07-24T06:16:26.671-07:00Abraham's Barter over Sodom and Gomorrah and a bit of Luke 11<div style="font-family: Georgia; font-stretch: normal; line-height: normal; margin-bottom: 8px;">
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<span style="font-size: large;"><span style="font-kerning: none;">“Hospitality means primarily the creation of free space where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people, but to offer them space where change can take place. It is not to bring men and women over to our side, but to offer freedom not disturbed by dividing lines.” </span><span style="-webkit-font-kerning: none; font-family: "Songti SC"; font-stretch: normal; line-height: normal;">―</span><span style="font-kerning: none;"> Henri J.M. Nouwen, Reaching Out: The Three Movements of the Spiritual Life</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">C. E. Murphy writes: “In Ireland, you go to someone's house, and she asks you if you want a cup of tea. You say no, thank you, you're really just fine. She asks if you're sure. You say of course you're sure, really, you don't need a thing. . . Well, she says then, I was going to get myself some anyway, so it would be no trouble. Ah, you say, well, if you were going to get yourself some, I wouldn't mind a spot of tea, at that, so long as it's no trouble and I can give you a hand in the kitchen. Then you go through the whole thing all over again until you both end up in the kitchen drinking tea and chatting. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In America, someone asks you if you want a cup of tea, you say no, and then you don't get any damned tea.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">I liked the Irish way better.” (Urban Shaman)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Hospitality is not a transaction it is an interaction. American tea, to use Murphy, is a transaction while Irish tea is an interaction. The tea is irrelevant even though eventually one gets around to it. The interaction is one of mutual assurance. It is a careful dance meant to solidify bonds, work on mutual understanding, and assure commitments. The tea is good in the end but the ritual, if it is that, leads to a sharing of hearts. It leads to a mutuality of purpose of which the tea is a tangible sign. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We consider the rest of the story of Abraham and the visitors at the oak of Mamre, a text rich in the traditions of hospitality and patronage is set against the teaching on prayer from Luke 11 in our lectionary.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Prayer and Hospitality have things in common. All the factors listed above for hospitality are active in prayer as well. What it is that you pray for is really less important than you might think. The haggling, the give and take, the coming to a mutual mind is the real heart of prayer. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Our story from Abraham is really not clear about a simple thing Abraham prays for: Does God have a change of mind? It would seem so. Perhaps there were not 10 righteous people in Sodom and Gomorra. Or maybe there were but God made them leave. That is the story of Lot’s flight from Sodom after all. To be honest, God knowing the content of human hearts ought be assumed to know exactly how much or little righteousness there was. Yet, knowing that, God does not cut the conversation short. The retort: “Abraham, give it up, there are not 20 righteous souls in Sodom,” is not in the scripture. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">On the other hand, God does have a change of heart in the story. Genesis 18:17-18 shows the Lord rethinking the depth of his relationship to this Abraham: “The Lord said, “Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Did Abraham change? Well, that depends on what your definition of“tea” might be. In Genesis 18 we are in the middle of Abraham’s story. Ishmael has been conceived and born. Ishmael is Abraham and Sarah’s attempt to bring in the promise by their own means and actions. Here, somehow without warning, the birth of Isaac is foretold and it will happen. It is not the “tea” that Abraham had negotiated about but it was the “tea” that was actually in his heart: Are you real or are you an illusion of mine? Am I doing this by myself or are you behind the things that happen? Is my discipleship and your purpose aligned? Will there be a kingdom with children more numerous than the stars? The “tea” is that there is indeed a covenant, a tangible relationship between the patriarch and matriarch and the Lord most high with mutuality of purpose of which the Isaac is a tangible sign.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Prayer is an act of hospitality. It is not as if God can only work in a place of welcome — ask Sodom about that. Luther — the early Luther who was still sympathetic to the mystics — likened Baptism to the marriage of soul and Lord who then took residence in the heart of the believer, taking on the believers filth and sin and giving glory and obedience in return. It is called the Joyous exchange. (Freedom of a Christian) In hospitality to that presence, goes the thinking of an early Luther and the mystic, the outer human being will be changed by the workings of the Lord within. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">So, it was not your turn to use the community oven in the village, but wouldn’t you know, friends showed up and you had to host them. Your friend next door had gotten to bake that day. Where will you get bread? (Luke 11:5-8) Again, it is in the interaction a symbol of larger hospitality is given: He will get up and give as much as needed. The hospitality that is prayer is not individual it is communal as well.They will all rise to give hospitality because by doing so, some have hosted angels.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Today, whenever disaster and human created terror occur, calls for “thoughts and prayers” are made and answered by many with harsh rebukes that thoughts and prayers mean nothing and are merely an excuse for inaction. “Speed the plough, I wait no more for fire from God!” And what will be the result? Will we have another Ishmael? Will we have another Issac?</span></span></div>
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Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-29138665795406622322019-07-22T06:51:00.002-07:002019-07-22T06:51:35.079-07:00Mary and Martha, The alternate universe bible version<div style="font-family: Georgia; font-stretch: normal; line-height: normal; margin-bottom: 8px;">
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<span style="font-kerning: none;"><span style="font-size: large;">"I have found the paradox, that if you love until it hurts, there can be no more hurt, only more love."</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">"I know God will not give me anything I can't handle. I just wish that He didn't trust me so much.” — Mother Teresa</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The Samaritan got off his ride. The donkey had just stopped in the place it was standing now and had begun to stare in the direction of a human shape lying by the side of the road.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It was a hot, dusty day and the Samaritan was parched. He hesitated a moment and walked over to a hulk of probably dead human body by the side of the path. Just then the unfortunate traveler let out a faint breath.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">“Darn it!” the Samaritan huffed under his breath, “You are alive and now I suppose it is up to me somehow to take care of this mess.” </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">He looked at the sky: “I know, love thy neighbor and all that stuff, I am not stupid.” he muttered angrily. “I’ll be happy to love my neighbor if he was just a bit less needy than this one, you hear?” </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">God did not reply.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The Samaritan went to his animal and searched the saddle bags. He had wine to clean the wounds and oil to treat them afterwards. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">“I was going to use this myself, you know,” he said scoldingly in the direction of the ambushed traveler, “Oil and Wine don’t just happen, they cost me dear in the purse, but if the Lord has need of me doing this for you, I guess . . . “ </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">He looked up, but God said nothing.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">He walked back over to the victim who tried to move just then. The Samaritan grabbed his staff firmly and pointed the tip at the man and let out a threatening yell, but after a few hostile gesture with his staff and only the echo of his own voice to be heard he carried on. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">“O well, I suppose you are down after all, but don’t you try anything!”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">He began to clean the wounds. The downed traveler moaned as the Samaritan cleaned his woulds. “Don’t be such a wimp! Suck it up. Be a man about this.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">“What are you doing traveling this road if you can’t even suck in a little pain. I had much worse and still got myself home all by my lonesome, I have you know.” The donkey kicked the dust with its hoofs and snorted. The sun continued to burn hot as is was the 6th hour.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">After he treated the man the Samaritan looked around. What was he to do now? He could not just stay there but the man in the ditch was giving almost no sign that he might be able to rise, much less walk on to safety. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The Samaritan sighed: “So, now I have to get you out of this mess. The road is steep and guess who will have to walk it now? You better have had a darn good reason to travel here, is all I can say right now.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">He dragged the man out of the ditch and began to lift him onto the donkey. The animal winced as the man was lifted unto it.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">“Darn you, help out!” The Samaritan shouted, “don’t expect me to lift you as total dead weight.” </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">“I tell you, if you weren’t as fat as you are you probably would a had the skill and power to fight and fend for yourself. Do you actually ever take care of yourself? Do you know how to travel and fight? I bet not!”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It took a while and a lot of ill speech but the Samaritan got the man tied to the back of the donkey, and the three of them, Samaritan, donkey, and the man who they had dragged out of the ditch set off on the road.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The Samaritan walked with an angry slog and a dark countenance by the side of the animal. The donkey kept an obedient, purposeful gate and kept its head down. The traveler moaned now and again much to the Samaritan’s dismay. “O, shut up will you,” he muttered once or twice. “You’ll be alright. No thanks to you.” </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">They arrived at a hostel by the road in the heat of the 9th hour. There would be enough daylight for the Samaritan to finish his journey today. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">He opened the door and yelled for the keeper who appeared promptly. Though he was very hospitable, the Samaritan was having none of the usual courtesy that was customary. His day had been a wreck, his wine was gone and his oil was running low. He was thirsty beyond reason and tired from the journey. “Get this man off my animal. Now! I should not have to do everything, you know,” the Samaritan commanded. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">A negotiation followed and it was agreed that the Samaritan was going to actually pay for the stranger to stay there. At some point the Samaritan accused the inn keep of being in cahoots with the robbers to make money off the God fearing travelers that helped the victims by the road. But the keeper had let the accusation go.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">That all done, the Samaritan stomped over to his animal and rode off.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">As he went along he looked up at the sky and begun to mutter: “Love your neighbor. Well I did it. And what have I to show for it? Huh? Huh!? Happy?””</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">God did not reply.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">He arrived at the house of an acquaintance with whom he had dealings and who extended hospitality to him. They discussed the events of the day. “Strange you should come upon him,” said the host. “Strange?” the Samaritan broke into anger: “I tell you, I saw at least two others who left on the road before me this morning, right ahead of me. Did they stop and help? No! They left it to me. I’d give them a piece of my mind if I ever meet them again.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Calmer he continued: “But they were from Jerusalem and you know what that lot of scum is like. Yea, it is left to you and me to be the “Neighbor" to others. They must not read the Law of Moses in Jerusalem. I tell you, if it wasn’t for people like me, no one would know that there is a living God.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The night gave him little rest but the next day, having done business, he was on the road home. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The donkey had trotted faithfully when it suddenly stopped and looked over to the side of the road. The Samaritan looked up and said: “Really!?” </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">God said nothing. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;"> After he had finished telling his parable, Jesus went to the house of Mary and Martha.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">But Martha was busy with by her many tasks, making preparations for everyone and creating quite a racket. So Mary came to the Lord and asked, “Lord, do you not care that my sister has chosen to work in the kitchen making all kinds of noise that is disturbing your lesson? Tell her to stop and sit with us.” </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">But the Lord answered: “ . . . </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Well? What do you think he said?</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The humble Love of God is the key to praise.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Repentant praise is the key to obedience.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Gracious obedience is the key to mercy.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Selfless mercy is the key to the love of God.</span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Patient love is the key to the Love of God. — P.K.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-23001008405231647752019-07-22T06:50:00.002-07:002019-07-22T06:50:39.710-07:00Abraham at the oak of Mamre <div style="font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal; margin-bottom: 8px;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">There is a German concept known as “Gemütlichkeit.” The word “comfort” or even the non-word “comfortness” really do not grasp what it entails. The basic idea is that one is in a state of comfort, contentment, and security in the company of others who cherish one’s presence — even if the others are the angels — and that one, for the time being, is not in the need of anything. It is a state where the next thing that must be done is done in due time but in comfortable pace and the thing that will require our all and want to be done in haste are kept in the future when they will be done with all the energy they deserve, but that time his not now and neither are they being thought about.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The Danish call this “Hygge,” and it is a lifestyle that authors describe as “the quiet life.” (Meik Wiking) In either culture it is a time and place of hospitality and peace, contentment and charity. The Portuguese have a similar concept that is always connected with family togetherness. Often across all the cultures mentioned, Gemütlichkeit happens on Sunday afternoon.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Gemütlichkeit is what happens at Oma’s (grandma’s) house. It is enjoyed by those who enter and it is created by those who have the gift for it but it is a communal event because both sides contribute to the atmosphere and both sides can break it, though Oma is usually not the one. More about that later.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Gemütlichkeit is the hospitality that Hebrews 13:2 speaks of when it urges that hospitality be not neglected because being the catalyst for it leads to even angels, and in Abraham’s case even God, being hosted. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Maybe true hospitality always includes the God of Heaven and Earth in the midst of them. Maybe that is why hospitality is commanded and commended to Israel, (ex.: Leviticus 19) and urged on Christians. (ex: Ro 16:23, 1Ti 5:10, 1Pt 4:9, 3Jn 1:8)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The story in Genesis 18 gives no hint if the visitors were intentionally sent to Abraham but then, is anything heavenly an accident? The text reads as if Abraham is surprised by the presence that suddenly stand before him. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">His hospitality seems to be expansive. Does he know whom he is hosting? Hebrews 13:2 seems to be of the mind that he did not but was just that kind of host. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">As Gemütlichkeit plays out cherished, intimate, and closely held details of life are shared and disclosed. The birth of Isaac is announced. Sarah’s heart is disclosed which then leads to the name of the child. (Gn 21:4-17)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">And God’s heart is also disclosed: “Shall I hide from Abraham what I am about to do?” (18:17) The thought continues in an expression of trust and forbearance: “since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed?” (18:18) After that, the Lord discloses his anger at Sodom and Gomorra and the famous bartering scene between Abraham and the Lord follows. That barter is in the context of the event of hospitality, of the meal set before the visitor, of the conversations had and the intimacy extended. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">But back to Oma for a moment: Somehow the old time grandmotherly hospitality always seems effortless. It appears as if planned out long ago and set in motion when the dear guests appear. Who knows what ingredient of hospitality are safely hid in the cupboards and cabinets at an old German Oma;s house. (Don’t ask, it took hours to clean it up when time sadly came to clean up the house.)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Omas, like Abraham, are somehow ready for the unexpected but beloved guest. Somewhere there is a young sheep to cook and there is enough flower for bread somehow. Above all there is the will to make this happen, to be part of a peaceful, joyful and refreshing time of togetherness that everyone can lose and find themselves in, maybe even God. (When two or three are gathered in my name there I am in the midst of them.)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Martha is not an “Oma” and her house is not ready to be “gemütlich,” when Jesus and the disciples arrive. (Luke 11) Maybe that is unfair to her. She is doing what must be done to obey the commands of the law and the example of the Abraham and Sarah. She seems to have what is needed to make it happen. It is not really against the grain to want help in preparing things. What violates the moment, however, is the demand made of others. Oma accepts help — often reluctantly — but she does not demand it. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Church is something all of us do. It is gemütlich when all things happen in grace and peace. It is gemütlich when frowns are absent and when things happen seemingly effortlessly. It is gemütlich when all gathered are truly interested in the lives of all others not out of idle curiosity but as a giving offering of God’s opulent presence that each can give to the other — even if one is among them who right then has not grace to give as it appears to be the case with Martha.</span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">It is the presence of something higher and more important, even the Lord, that makes this happen, though it can be sabotaged. On our part, as those who wish church to be happening, attentive readiness seems to be the necessary stance. We al will look up in the heat of the day and the travelers will be standing at the tent. At that time, all hands must longingly be on deck and ready to turn the winches of welcome. And “Gemütlichkeit” in a heavenly sense can happen. </span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-10602987819165259032019-05-11T08:47:00.001-07:002019-05-11T08:47:13.952-07:00Revelation 7:9-17 Greek Studies<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Greek Study Revelation 7:9-17</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v9<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μετα ταυτα</span><span style="font-kerning: none;"> "<b>after this</b>" - a new vision, not a sequential set of events. Commentators <span class="Apple-tab-span" style="white-space: pre;"> </span>divide on whether the visions are different, i.e. is the "144,000" the same as "the great <span class="Apple-tab-span" style="white-space: pre;"> </span>multitude"? It seems likely this vision complements the first and now John is describing <span class="Apple-tab-span" style="white-space: pre;"> </span>the redeemed who have come through the tribulations. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αριθμησαι (αριθμεω)</span><span style="font-kerning: none;"> aor. inf. "<b>[no one is able to] count</b>" - infinitive is <span class="Apple-tab-span" style="white-space: pre;"> </span>complementary, an idiom, the crowd was too many/large to count. Who are they? It is <span class="Apple-tab-span" style="white-space: pre;"> </span>often argued they are the martyrs but this is unlikely. In John's mind they are probably his <span class="Apple-tab-span" style="white-space: pre;"> </span>own generation.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>εστωτες (ιστημι)</span><span style="font-kerning: none;"> perf. part. "<b>standing</b>" – another idiom meaning to "tend like a servant”.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v10<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">κραζουσιν (κραζω)</span><span style="font-kerning: none;"> pres. "<b>they cried out</b>" - durative "they keep on crying out."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">φωνη (η)</span><span style="font-kerning: none;"> dat. "<b>with a [loud] voice</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">λεγοντες (λεγω)</span><span style="font-kerning: none;"> <b> saying</b>.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>τω θεω (ος)</span><span style="font-kerning: none;"> dat. "<b>[Salvation <i>belongs]</i> to God</b>" – a dative of interest, there is no verb, but <span class="Apple-tab-span" style="white-space: pre;"> </span>can be translated as "we are saved by God." In the context salvation refers to coming <span class="Apple-tab-span" style="white-space: pre;"> </span>safely through the tribulation. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>τω καθημενω (καθημαι)</span><span style="font-kerning: none;"> dat. pres. part. "<b>who sits</b>" – God sits, servants stand.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v11<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">οι αγγελοι (ος)</span><span style="font-kerning: none;"> "<b>[all] the angels</b>" – an image of the heavenly court</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>κυκλω</span><span style="font-kerning: none;"> + gen. "<b>around [the throne and ....]</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">των πρεσβυτερων (ος)</span><span style="font-kerning: none;"> gen. "<b>the elders</b>" - <span class="Apple-tab-span" style="white-space: pre;"> </span>Debate rages as to whether these are human, ie. representing the resurrected saints of <span class="Apple-tab-span" style="white-space: pre;"> </span>Israel, old and new, or angelic but their function seems to be worship and administration. <span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">των τεσσαρων ζω/ων</span><span style="font-kerning: none;"> gen. "<b>the four living creatures</b>" - surround the divine throne, <span class="Apple-tab-span" style="white-space: pre;"> </span>possibly one in front, one behind, and one either side – a visual of the holy of holies in <span class="Apple-tab-span" style="white-space: pre;"> </span>the Temple. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>επεσαν (πιπτω)</span><span style="font-kerning: none;"> aor. "<b>they fall down</b>" - prostrate themselves face down before God’s <span class="Apple-tab-span" style="white-space: pre;"> </span>throne.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;">προσεκυνησαν (προσκυνεω)</span><span style="-webkit-font-kerning: none; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;"> aor. "<b>worshiped</b>" </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v12<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">λεγοντες (λεγω)</span><span style="font-kerning: none;"> pres. part. "<b>saying</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αμην</span><span style="font-kerning: none;"> "<b>amen</b>" - the angels confirm the worship of <span class="Apple-tab-span" style="white-space: pre;"> </span>the multitude and then give their own tribute to God.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>τω θεω (ος)</span><span style="font-kerning: none;"> dat. "<b><i>be</i> to God</b>" - Dative again no verb in this sentence, the attributes are <span class="Apple-tab-span" style="white-space: pre;"> </span>ascribed to God.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>των αιωνων (ος)</span><span style="font-kerning: none;"> gen. "<b>[forever] and ever</b>"</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v13<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">και</span><span style="font-kerning: none;"> "<b>then</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εκ</span><span style="font-kerning: none;"> + gen. "<b>of [the elders]</b>" - this preposition usually expresses source but <span class="Apple-tab-span" style="white-space: pre;"> </span>here it serves as a partitive genitive; so "<i>one</i> of the elders."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>λεγων (λεγω)</span><span style="font-kerning: none;"> pres. part. "<b>asked [me]</b>" – here an Aramaic idiom "saying" = <span class="Apple-tab-span" style="white-space: pre;"> </span><i>spoke/asked/answered and said</i>.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>οι περιβεβλημενοι (περιβαλλψ)</span><span style="font-kerning: none;"> perf. part. "<b>[who are these] in [white robes]</b>" - </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ποθεν</span><span style="font-kerning: none;"> "<b>where [have they come] from?</b>" </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v14<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ειρηκα (αιρω) αυτω/</span><span style="font-kerning: none;"> perf. "<b>I answered</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">κυριε μου</span><span style="font-kerning: none;"> "<b>my Lord</b>" the respectful address <span class="Apple-tab-span" style="white-space: pre;"> </span>to an important person.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>συ οιδας (ουδα)</span><span style="font-kerning: none;"> "<b>you know</b>" – the "you", is emphatic, "so the purpose of the question is <span class="Apple-tab-span" style="white-space: pre;"> </span>to show John does not have the answer and needs divine interpretation. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">οι ερχομενοι</span><span style="font-kerning: none;"> pres. part. "<b>they are the ones coming”</b> the tense of a participle is durative <span class="Apple-tab-span" style="white-space: pre;"> </span>in nature and so conveys the idea of “have come, are coming and will come”.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>της θλιψεως της μεγαλης</span><span style="font-kerning: none;"> "<b>the great tribulation</b>" - the eschatological troubles of the <span class="Apple-tab-span" style="white-space: pre;"> </span>last days. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>επλυναν (επλυνω)</span><span style="font-kerning: none;"> aor. "<b>they have washed</b>" - the main verb is in the past tense. This <span class="Apple-tab-span" style="white-space: pre;"> </span>serves to counter the wrong impression that the ones who have come through the <span class="Apple-tab-span" style="white-space: pre;"> </span>tribulation are limited to believers from the present and future. Those whose robes are <span class="Apple-tab-span" style="white-space: pre;"> </span>washed </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν</span><span style="font-kerning: none;"> + dat. "<b>in [the blood]</b>" – means that the sacrifice of Jesus, is the instrument by <span class="Apple-tab-span" style="white-space: pre;"> </span>which cleansing takes place.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v15<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ενωπιον</span><span style="font-kerning: none;"> + gen. "<b>before [the throne]</b>" - This first blessing describes ease of access to <span class="Apple-tab-span" style="white-space: pre;"> </span>God.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>λατρευουσιν (λατρευω)</span><span style="font-kerning: none;"> pres. "<b>serve</b>" - durative action – a continuous priestly service, <span class="Apple-tab-span" style="white-space: pre;"> </span>"night and day", ie. without a break. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">τω ναω (ος)</span><span style="font-kerning: none;"> "<b>[in his] temple</b>" - there is no <i>temple</i> in the kingdom but there is the realm <span class="Apple-tab-span" style="white-space: pre;"> </span>of God's eternal habitation.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ο καθημενος (καθημαι)</span><span style="font-kerning: none;"> pres. part. "<b>he who sits [on the throne]</b>"</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>σκηνωσει (σκνηοω)</span><span style="font-kerning: none;"> fut. "<b>will spread his tent [over them]</b>" - will <i>tabernacle</i> with <span class="Apple-tab-span" style="white-space: pre;"> </span>them. Here we have God's first provision for his people; He will cover, or dwell or <span class="Apple-tab-span" style="white-space: pre;"> </span>“shelter them with his presence."</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v16<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ετι</span><span style="font-kerning: none;"> adv. "<b>[never] again [will they hunger; never] again [will they thirst]</b>" - Temporal <span class="Apple-tab-span" style="white-space: pre;"> </span>adverb forms a temporal clause; "no longer". God's second provision for his people is that <span class="Apple-tab-span" style="white-space: pre;"> </span>they will never hunger or thirst again; reflecting the daily struggle for survival and harks <span class="Apple-tab-span" style="white-space: pre;"> </span>back to the wilderness journey. The promise is eschatological.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ουδε μη πεση/ (πιπτω)</span><span style="font-kerning: none;"> aor. subj. "<b>[the sun] will not beat [upon them]</b>" – a subjunctive <span class="Apple-tab-span" style="white-space: pre;"> </span>of emphatic negation, God's third provision for his people is this image of the cooling of <span class="Apple-tab-span" style="white-space: pre;"> </span>the desert-sun's scorching heat – a powerful image for someone who cannot afford an air <span class="Apple-tab-span" style="white-space: pre;"> </span>conditioner in Ohio in August. The end of all traffic jams, all lines, all 9 to 5 drudgery, <span class="Apple-tab-span" style="white-space: pre;"> </span>TSA checks, etc.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v17<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ανα</span><span style="font-kerning: none;"> "<b>at [the center of the throne]</b>" - preposition, when identifying position, gives the <span class="Apple-tab-span" style="white-space: pre;"> </span>the sense of "at the middle", "in the midst", "among". </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ποιμανει (ποιμαινω)</span><span style="font-kerning: none;"> fut. "<b>he will shepherd</b>" - a common image for an agricultural <span class="Apple-tab-span" style="white-space: pre;"> </span>people but John’s letter is to urban dwellers so here it is likely metaphorical, to shepherd <span class="Apple-tab-span" style="white-space: pre;"> </span>as in ‘to lead”. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ζωης πηγας υδατων</span><span style="font-kerning: none;"> "<b>springs of living water</b>" Cities in ancient times were subject to <span class="Apple-tab-span" style="white-space: pre;"> </span>siege, those who had a spring (living water) as supposed to cisterns (water stored) were <span class="Apple-tab-span" style="white-space: pre;"> </span>more likely to survive - stagnant water bred disease and pests. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εξαλειψει (εξαλειφω)</span><span style="-webkit-font-kerning: none;"> fut. "<b>will wipe away</b>" - remove every cause of pain and sorrow.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-89251182513695639652019-05-11T08:46:00.001-07:002019-05-11T08:46:39.259-07:00John 10:22-30 Greek Studies<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Greek Study John 10:22-30</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v22<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εγενετο τοτε</span><span style="font-kerning: none;"> "<b>then came</b>" - the variant </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">τοτε</span><span style="font-kerning: none;"> usually indicates a close connection with <span class="Apple-tab-span" style="white-space: pre;"> </span>the preceding passage. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">τα εγκαινια</span><span style="font-kerning: none;"> "<b>the feast of dedication</b>" - the festival that celebrated the Maccabean <span class="Apple-tab-span" style="white-space: pre;"> </span>victory over the Syrians in 164BC and the rededication of the Temple after Antiochus IV.<span class="Apple-tab-span" style="white-space: pre;"> </span></span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>εν τοις Ιεροσολυμοις (α)</span><span style="font-kerning: none;"> "<b>at Jerusalem</b>" - the article particularizes, but is unnecessary. <span class="Apple-tab-span" style="white-space: pre;"> </span>It is likely that the Feast of Dedication could be held in regional centers also which <span class="Apple-tab-span" style="white-space: pre;"> </span>necessitates mention of Jerusalem.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>χειμων ην</span><span style="font-kerning: none;"> "<b>it was winter</b>" - or possibly "wintery weather". </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v23<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">περιεπατει (περιπατεω)</span><span style="font-kerning: none;"> imperf. "<b>walking</b>" - imperfect is durative expressing ongoing, <span class="Apple-tab-span" style="white-space: pre;"> </span>rather than customary actions.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>του Σολομωνος</span><span style="font-kerning: none;"> "<b>Solomon's [Colonnade]</b>" According to Josephus, the eastern outer <span class="Apple-tab-span" style="white-space: pre;"> </span>court of the Temple – a colonnade that surrounded the temple proper - the eastern one <span class="Apple-tab-span" style="white-space: pre;"> </span>was dedicated to Solomon.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v24<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εκυκλωσαν (κυκλοω)</span><span style="font-kerning: none;"> aor. "<b>[The Jews] encircled/surrounded</b> implying a threatening <span class="Apple-tab-span" style="white-space: pre;"> </span>press. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ελεγον (λεγω)</span><span style="font-kerning: none;"> imperf. "<b>saying</b>" - a durative imperfect which implies ongoing <span class="Apple-tab-span" style="white-space: pre;"> </span>questioning, so they gave him the “second degree”.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>εως ποτε</span><span style="font-kerning: none;"> "<b>how long</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αιρεις (αιρω)</span><span style="font-kerning: none;"> pres. "<b>will you keep [us in suspense?]</b>" literally <span class="Apple-tab-span" style="white-space: pre;"> </span>“make us hold our breath”? While the implication is suspense, some commentators note <span class="Apple-tab-span" style="white-space: pre;"> </span>in modern Greek the sense is to "provoke or annoy" which better fits the situation given <span class="Apple-tab-span" style="white-space: pre;"> </span>that the Jews are unlikely to be asking for a clear declaration of who he is so that they can <span class="Apple-tab-span" style="white-space: pre;"> </span>believe in him. The authorities want something to use against him.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ο χριστος</span><span style="font-kerning: none;"> "<b>the Christ</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">παρρησια/ (α)</span><span style="font-kerning: none;"> dat. "<b>[tell us] plainly</b>" dative expresses the <span class="Apple-tab-span" style="white-space: pre;"> </span>manner of the speaking. The motive of the request is unclear. The Jews may be frustrated <span class="Apple-tab-span" style="white-space: pre;"> </span>Jesus has not clearly stated who he is OR they may have already decided he is <i>not</i> the <span class="Apple-tab-span" style="white-space: pre;"> </span>Christ and want evidence to use against him.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v25<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ειπον</span><span style="font-kerning: none;"> aor. "<b>I did tell [you]</b>" - Jesus was open with the Samaritan woman but there is <span class="Apple-tab-span" style="white-space: pre;"> </span>little evidence of him speaking plainly to the crowds in other circumstances. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">και</span><span style="font-kerning: none;"> "<b>but [you do not believe]</b>" - adversative.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">τα εργα (ον)</span><span style="font-kerning: none;"> "<b>the works</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν τω ονοματι του πατρος μου</span><span style="font-kerning: none;"> "<b>in my Father's name</b>" "In the name of" often with the <span class="Apple-tab-span" style="white-space: pre;"> </span>sense " with or under the authority of".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μαρτυρει (μαρτυρεω)</span><span style="font-kerning: none;"> pres. sing. "<b>testify</b>" the verb is in the singular while the subject is <span class="Apple-tab-span" style="white-space: pre;"> </span>in the plural – points to an oral source.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v26<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αλλα</span><span style="font-kerning: none;"> "<b>but</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ου πιστευετε (πιστευω)</span><span style="font-kerning: none;"> pres. "<b>[you] do not believe</b>".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span> οτι</span><span style="font-kerning: none;"> "<b>because</b> causal. </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εκ</span><span style="font-kerning: none;"> + gen. "<b>[you are not]</b>" preposition expresses source.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">των εμων</span><span style="font-kerning: none;"> "<b>of</b> <b>my [sheep]</b>" </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v27<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ακουουσιν (ακουω)</span><span style="font-kerning: none;"> pres. "<b>listen to [my voice]</b>" children of faith give heed to Christ's <span class="Apple-tab-span" style="white-space: pre;"> </span>words and are known by Christ indwelling Spirit.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v28<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">καγω</span><span style="font-kerning: none;"> "<b>I</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αυτοις</span><span style="font-kerning: none;"> dat. pro. "<b>[give] to them</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ου μη</span><span style="font-kerning: none;"> + subj. "<b>never [perish]</b>" a double <span class="Apple-tab-span" style="white-space: pre;"> </span>negative with subjunctive idiom = <i>never</i>.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εις τον αιωνα</span><span style="font-kerning: none;"> "<b>into the age” idio = <i>forever</i></b> </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v29<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ο προ </span><span style="font-kerning: none;"><b>who </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μοι</span><span style="font-kerning: none;"> dat. pro. "<b>to me</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">παντων</span><span style="font-kerning: none;"> gen. adj. "<b>than all</b>. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αρπαζειν (αρπαζω)</span><span style="font-kerning: none;"> pres. inf. "<b>[can] snatch</b>" - infinitive is complementary, completing <span class="Apple-tab-span" style="white-space: pre;"> </span>the sense of the verb "is able."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none;"><b>v30<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν</span><span style="-webkit-font-kerning: none;"> neut. "<b>[I and the Father are] one</b>" - Jesus is talking about a unity of action. When it <span class="Apple-tab-span" style="white-space: pre;"> </span>comes to the protection of the flock, both the Father and Son are in agreement. This verse <span class="Apple-tab-span" style="white-space: pre;"> </span>was central to the great Trinitarian debates and was interpreted differently by all. For <span class="Apple-tab-span" style="white-space: pre;"> </span>those who argued God is one and the persons of the trinity are but manifestations of that <span class="Apple-tab-span" style="white-space: pre;"> </span>oneness, "one" was their big line. The Arians went to the other extreme and argued that <span class="Apple-tab-span" style="white-space: pre;"> </span>the text reveals a moral unity between the Father and the Son, but nothing more.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-44609445890556681572019-05-11T08:42:00.003-07:002019-05-11T08:42:48.480-07:00Somewhere Seals are opened- A Meditation on John 10:22-39 and Revelation 7<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal; margin-bottom: 8px;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">“By the white robes (Rev 7:9) he means the gift of the Holy Spirit.” — Caesareus of Arels</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It is Jerusalem at the commemoration of Judas Maccabaeus’ rededication of the Temple after the successful revolt over the Greeks about 200 years prior. The religious leadership is approaching Jesus again. They keep asking the question: “Are you the Messiah.” By now Jesus has done six of his great signs with the raising of Lazarus the only one remaining. Yet, for some reason, the question: “Are you the Messiah,” will just not go away. Investigations into the miracles have been had (Ch 9) but no conclusions were reached. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Yes, Jesus has been questioned. He has said that he was the door for the sheep and that he was the Good Shepherd. It really does not get more obvious than that. Yet, on a day that nationalism runs high in an occupied Jerusalem perhaps one can forgive the question: “Are you the Messiah?” If he is the one, why is he not doing Judas Maccabaeus one better? </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We will not read it on Sunday, but there is a good reason Jesus is not terribly clear. The simple fact is that no one really wants to hear the answer. When the discussion in today’s text ends, stones are picked up because suddenly those who want the Messiah are angry that the Messiah, the son of the blessed, would actually stand before them. To be honest, if the Messiah can’t admit that he is the Messiah because you would stone said Messiah for saying that we was the Messiah then can you ever actually have a Messiah?</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Yes, they ask the question: “are you the Messiah,” but they really have no way to handle the answer if there was a hint that the answer might be “yes.” The information is not for them. You either see or you do not. You see the signs and believe as the beloved disciple does. You see the folded grave clothes and believe. Or you do not. Somehow there seems to be a barrier. It is either up or you hear the voice of Jesus and believe. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">To put it another way: The Father has either called you and led you to Jesus or, well, the Father hasn’t. (Jn 6:44) You are of Jesus’ flock or you ain’t. When he speaks you either hear God speak or you do not. When you see a charcoal fire at dawn with an enigmatic figure inviting you to have breakfast of bread and fish — fish you know not how they were gotten because you certainly had caught nothing all night (Jn 21) — you either realize it is the Lord or you do not. When bread and cup are lifted you realize the Lord in with and under the bread and vine or you do not. In other words, if you have to ask: “Are you the Messiah,” then you are not one of Jesus’ flock.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Somewhere in heaven “seals” have been opened. That opening brings on calamity on a, pardon the pun, biblical scale. The horsemen of the Apocalypse are being released and visit their tribulations onto the world. It gets so bad that the martyrs beg the Ancient of Days: “please, let this end,” only to watch the mighty and the lowly alike being overcome by catastrophe and begging the mountains to hide them from the wrath of the Lamb. (Rev 6:17) “The wrath of the Lamb?” That’s a phrase you don’t hear too often, but here it is. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Then there is an interlude. The multitude of 144,000 are sealed. Note: John of Patmos knows their number and origin: they are from the tribes of Israel. Right after that, another multitude, one that no one can number (7:9) is seen and they are singing of blessing, glory, wisdom, thanksgiving, honor, power, and might given to God and to the Lamb upon the throne. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">This multitude, who are they? They are those who have persevered in their allegiance to Christ in spite of all the calamity and catastrophe that was thrown at them. They are dressed in robes made white in the blood of the Lamb — not their own blood; these are not the martyrs, those were in 7:11 where they too are given their white robes. No, all these robes are made white in Christ’s blood. They are those who were baptized and the angel of eternal death passed over them. They stand at the ready to serve Christ in Heaven as they had been on earth. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The white robes, they are the Holy Spirit, says Ceasareus of Arels. Those who are clothed with the Holy Spirt do not ask of Christ: “Who are you?” They do not have to. Instead they praise him, says Revelation. They look to the beach and know it is the Lord and do not dare ask: “Who are you” for they all know it is the Lord because the Holy Spirit has counseled them concerning it, says the Gospel of John, though it seems they need time to get used to it. (Jn 21:12)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In a way the problem really is in the question: “Are you the one?” The better question would have been: “Tell us who we are?” But, that question assumes that you would accept the answer and that you would acknowledge Jesus as the authority with the answer. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">When Jesus says: “I am the vine you are the branches,” it is said to the disciples who have accepted that authority. When he asks: “do you love me,” to the point that you ache that he is asking (Jn 21:17), you bear with it because you are his disciple, his lamb, his branch, even if right then your are being pruned. To pull away is unthinkable. It would mean death by the predators in the wild or oblivion on the burn pile where the dry, dead branches go. (Jn 15:6) John of Patmos has a burn pile as well. (Rev 20:10)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It is Good Shepherd Sunday again. Yes, “I am the Good Shepherd” is in Chapter 10 somewhere and it is the claim that brings on the argument that unfolds and drives Jesus to slip away until it is time to save Lazarus. Once the shepherd is discovered the next question is really simple: “Who am I?” The next thing to do is also very simple: “Will you follow?” And a third question is like it: “Will I live in Faith no matter what comes?” </span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">These are Easter questions. Now that I have seen the Resurrection — though I am to so sure what I just saw and how it figures — will I rearrange some things in life because though life looks the same today, and maybe worse, in all reality, all has changed? And the Holy Spirit whispers: “Your cup, it overflows. Sing! Sing of blessing, glory, wisdom, thanksgiving, honor, power, and might to God and to the Lamb. He was and is and is to come. Amen!”</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-55375118625401940042019-04-22T05:29:00.001-07:002019-04-22T05:29:10.305-07:00John 20:19-31 Greek Study<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: Georgia; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">John 20:19-31 Greek Studies</span></span></div>
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<span style="font-kerning: none;"><b><span style="font-size: large;">Greek Study John 20:19-31</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v19 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ουσης (ειμι</span><span style="font-kerning: none;">) <b> when it was evening </b></span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">τη μια σαββατων</span><span style="font-kerning: none;"> "<b>on the first day [of the week]</b></span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">κεκλεισμενων (κλαιω</span><span style="font-kerning: none;">) gen. perf. pas. part. <b>having been shut </b>the perfect tense emphasizes the locking, now complete. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εστη εις το μεσον </span><span style="font-kerning: none;"><b>stood in the midst </b>carries here both a sense of motion toward and at rest in.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">υμιν</span><span style="font-kerning: none;"> dat. pro."<b>[peace <i>be</i>] with you</b>" - dative of interest; an idiom meaning "I pray that all may be well for with you".</span></span></div>
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<span style="font-kerning: none;"><b><span style="font-size: large;"> </span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v20 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ειπων (λεγω</span><span style="font-kerning: none;">) aor. part. "<b>after he said [this]</b>" </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εχαρησαν (χαιρω</span><span style="font-kerning: none;">) aor. pas. "<b>were overjoyed</b>" - thrilled.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ιδοντες (ειδον</span><span style="font-kerning: none;">) aor. part. "<b>having seen</b>”.</span></span></div>
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<span style="font-kerning: none;"><b><span style="font-size: large;"> </span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v21 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">παλιν</span><span style="font-kerning: none;"> adv. <b>again</b> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">καθως</span><span style="font-kerning: none;"> "<b>so</b> <b>as</b>" – a comparative.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αποσταλκεν (αποστελλω</span><span style="font-kerning: none;">) perf. "<b>has sent</b>" - perfect tense indicating the action is completed with ongoing ramifications.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">καγω</span><span style="font-kerning: none;"> <b>and</b> <b>so</b> <b>I </b>adjunctive. </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">πεμπω</span><span style="font-kerning: none;"> pres. "<b>I am sending</b>" – an emphatic present tense indicating ongoing action.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v22 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ειπων (λεγω</span><span style="font-kerning: none;">) aor. part. "<b>[and] saying that</b>" - participle is adverbial, temporal; "and when he had said this".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ενεφυσησεν (εμφυσαω</span><span style="font-kerning: none;">) aor. "<b>he breathed</b>" – a hapax legomenon, possibly reflecting the divine breath in creation – a clash with Luke's account of Pentecost - one would expect that this is the appropriate moment for the empowering of the disciples for their ministry, but its clash with Luke's Pentecost account is not easy to explain. Pentecost is the moment we witness the outpouring of divine power so maybe John's account is inward?</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">λαβετε (λαμβανω</span><span style="font-kerning: none;">) aor. imp. "<b>receive</b>" - translation "receive" is ingrained, but possibly "accept", even "welcome" makes more sense.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v23 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αν</span><span style="font-kerning: none;"> + subj. "<b>if</b>" - a conditional clause, 3rd class, where the condition stated in the "if" clause (protasis) has the probability of coming true; "if, as may be the case, ...... then ....." In English the use of "if" conveys doubt, in the Greek, certainty.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αφητε (αφιημι</span><span style="font-kerning: none;">) aor. subj. "<b>you forgive</b>" - the word order makes "forgive" emphatic. To release a person of the consequence of their sins. This authority is given to the apostles and it is reasonable to argue that it extends to all believers. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">τινων</span><span style="font-kerning: none;"> gen. pro. "<b>anyone's [sins]</b>" - genitive is possessive.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αφεωνται (αφιημι</span><span style="font-kerning: none;">) perf. pas. "<b>they are forgiven</b>" - a proleptic perfect tense.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">κρατητε (κρατεω</span><span style="font-kerning: none;">) pres. subj. "<b>do not forgive</b>"<b> </b></span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v24 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ο λεγομενος (λεγω</span><span style="font-kerning: none;">) pres. pas. part. "<b>the one</b> <b>called Didymus</b>" the participle serves as a substantive, standing in apposition to "Thomas". As a nickname, "Twin", seems a bit far fetched.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v25 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ελεγον (λεγω</span><span style="font-kerning: none;">) imperf. "<b>[the other disciples]said</b>. imperfect may express ongoing action, "they kept saying to him".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εωρακαμεν (οραω</span><span style="font-kerning: none;">) perf. "<b>we have seen</b>" - as with Mary in v18, but these are men so the witnessing holds greater impact.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">των ηλων (ος</span><span style="font-kerning: none;">) gen. "<b>[the] nail [marks]</b>" – literally <i>the nail scars</i>. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">βαλω (βαλλω</span><span style="font-kerning: none;">) aor. subj. "<b>put [my hand]</b>" – a strong word, so "thrust my hand into his side."</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v26 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μεθ ημερας</span><span style="font-kerning: none;"> "<b>a week later</b>" - after eight days counting the following Sunday.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">κεκλεισμενων (λκειω</span><span style="font-kerning: none;">) gen. perf. part. "<b>though [the doors] were locked</b>" - The participle is adverbial, but given that the participle is part of a genitive absolute construction, temporal is more likely; "When the doors were locked, Jesus came and stood among them”.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v27 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">τω Θωμα (α ας) </span><span style="font-kerning: none;">"<b>to Thomas</b>" - Dative of indirect object.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μη γινου απιστος</span><span style="font-kerning: none;"> "<b>stop doubting</b>" - <i>do not generate unbelief; </i>the command takes the present imperative, here the cessation of action, so "stop doubting".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">αλλα</span><span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;">Ä</span><span style="font-kerning: none;">"<b>but [believe]</b>" – a strong adversative.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v28 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ο κυριος (ος</span><span style="font-kerning: none;">) "<b>My Lord</b>" - usually taken as a vocative; "<i>you are the one who rules over me</i>.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v29 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μακαριοι</span><span style="font-kerning: none;"> adj. "<b>blessed</b>" - a state of joy in response to benefiting from God's favor.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">οι μη ιδοντες (ειδον</span><span style="font-kerning: none;">) aor. part. "<b>are those who have not seen</b>" - participle serves as a substantive, the aorist is gnomic, expressing a universal truth.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v30 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">σημεια (ον</span><span style="font-kerning: none;">) "<b>miraculous signs</b>"- the original ending of John, or at least that secgiton often referred to as the “Book of Signs”..</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ενωπιον</span><span style="font-kerning: none;"> + gen. "<b>in the presence of [his disciples]</b>" - possibly temporal; "while he was with his disciples."</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v31 </b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">γεγραπται (γραφω</span><span style="font-kerning: none;">) perf. pas. "<b>written</b>" – the perfect indicating completion of the writing. What is written is written. A very important statement in that it declares John's purpose for writing the book, a purpose which is clearly evangelistic.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ινα</span><span style="font-kerning: none;"> + subj. "<b>that [by believing you may have life]</b>" - a purpose clause, but also a consecutive clause expressing result; "and so (as a consequence) gain life by </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">πιστευοντες (πιστευω</span><span style="font-kerning: none;">) pres. part. "<b> believing</b>" - the participle is modal, expressing manner, so "through this faith".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν τω ονοματι αυτου </span><span style="-webkit-font-kerning: none;">"<b>in his name</b>" – the preposition </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν</span><span style="-webkit-font-kerning: none;"> may be expressing the sense of corporate union, that is God's gift of eternal life is found in union with his Son - "name" = person; so "in union with the person of Christ". "The name" can also carry the sense " authority of", such that </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν</span><span style="-webkit-font-kerning: none;"> would then take an instrumental sense, "by, through, or with = under his authority."</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-88425907692342698802019-04-22T05:28:00.000-07:002019-04-22T05:28:12.254-07:00John 20:19-31 Refelction<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal; margin-bottom: 8px;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Are you the One?</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Without Easter we are history -- Carl E. Olson</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">A week after the resurrection events another appearance of Jesus occurs: The appearance to Thomas. This timing of the Gospel of John has obviously led to the habit of appointing that text to our lectionary every second Sunday of Easter.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">I tell a story of a congregation in Washington Sate now and again. They were rich with woodworkers once and did much of their own work. One of those projects was the altar complete with the carving work on the face of it. The piece is absolutely beautiful. But, this is the here and now where things are kind of imperfect. The artist was an expert carver. He was not a student of antiquities or the Roman numeral system. As a consequence, the second table of the law is numbered as follows: IV, V, VI, VII, VIII, XI, X. Don’t see the mistake? Look again . . Now you saw it! Yes, there is a question that this altar asks: What exactly is the 11th commandment? Being one who loved the Gospel of John, Pr. Phil Falk of blessed memory began to answer that question by saying: “Thou shalt be community.” (Jn 15:17)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In the continuity of the Gospel of John, Jesus’ greeting to the disciples at his first appearances is really a matter of continuity. His peace he leaves with them, not the worlds peace, but his peace. (14:27) The denial of Peter, and the unbelief of Thomas are the result of the false peace of and with the world. Does the world actually have peace to give and is what it can give actually peace? Let us remember that for 30 years the world kept “peace” by a system of mutually assured destruction. We now call it: “The Cold War.” Or is that: “the cold peace?” Maybe it is the same thing.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In a cold peace the Peters of the world do what it takes to stay alive, knowing their lack of faith and loyalty and oddly scared by the most common occurrences, even the noise of a rooster, that jolt their consciences back to their guilty states. In a cold peace the Thomas of the world live in hopeless disappointment with deep cynical scars on their sense of trust, having been betrayed by the world’s disposal of their hopes. In a cold peace the Mary Magdalens of the world cry by graves morning not just death but total deprivation of all that they love — even the dead tokens of the cherished memory seems to have been taken from them leaving them to wonder if everything that ever mattered to them actually ever happened. (20:13) </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Peter can live on but will always be guilty to the core by his own reckoning but putting on a brave combative front to cover it up and make sure you do not remind him. Thomas will live on, but never hope, commit, or trust again, wondering if anything really matters. Mary will live on but always wonder if anything is really real or if this is all but a crazy dream or, to use the bard’s words, a tale told by an idiot.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">As Jesus appears post resurrection these are the people and the realities that he addresses person to person. Others witness Jesus, but these three get their names linked to a particular resurrection encounter. Those encounters have a certain commonality: He is familiar but he is strange somehow. He is not recognized. He is not expected. He is ambiguous but the situation eventually reveals it is he. (20:15, 20:26ff, 21:4ff) Yet in all these he is eventually recognizable precisely by the very scars that the world carved hoping to gain and maintain its cold version of peace. The fact that he lives exposes that that peace is a lie. His words tend to address the malaise of their souls so to take them out of the world’s peace and into the peace that he is bidding them. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It is an otherworldly peace that they are to live in and under, this group that shall be community. It seems to be the peace of the disciple that Jesus loved. The one who knew the servants at the high priests home and got Peter into the courtyard, yet himself in equal danger did not deny Jesus. He is also the one who saw and believed at the sight of the folded grave clothes. He is one who recognizes the voice and ways of Jesus in the work of the Spirit in the midst of the community. He is the one who follows and will follow until eternity should Jesus will it. (20:9, 21:7, 21:20) He was handed over to Mother Mary at the foot of the cross and he inherited her as his own mother in that moment as well. He somehow believes. Are you the one? </span></span></div>
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Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-64170890060144082262019-04-08T11:55:00.003-07:002019-04-22T05:03:09.645-07:00Reflection for Luke's Resurrection Texts, Luke 24:1-112<div class="page" title="Page 1">
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<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">Winter is almost over now. I will miss it as I somehow like winter. Winter has a smell all its own. You can smell cold or rather you can smell the nothingness of the cold when temperatures really plummet. The air carries no scent of its own. The wind brings news of wood fires far off. The pig farm a mile away. The diesel truck being warmed up next door.</span></span><br />
<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">Spring on the other hand is rich in scent that needs no wind to carry it to you. Spring makes itself known by scent long before the eye cast on the fields and lawns alert us to the greening of the land. By the time the pastures gain their springtime emerald hue, their grasses have long since seeded the air with the smell of growth. That smell is ubiquitous it becomes the new background scent that mixes and often confuses other smells.</span></span><br />
<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">Between these two times of the year, in the place I live, stands late February and early March, skunk season, a rude assault on the nose. A whiff of it renders anyone incapable of smelling anything else.<br />As Mary, Peter, and the beloved disciple exit the tomb they do so with very different attitudes. John tells us that: “as yet they did not understand the scripture, that he must rise from the dead.” (Jn 20:9) The latter</span></span></div>
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<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">will not happen until Jesus breathes the Spirit unto them. (Jn 20:22)<br />Mary assumes that the body has been stolen and she persists in that conviction even after she had a vision of angels. She persist in it even after her eyes lay hold of the risen Jesus. (Jn 20:15)</span></span><br />
<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">Peter walks away. John does not tell us right then what his thoughts might have been. He just went home. (Jn 20:10) It might be premature to mention it, but he will require special attention later as it seems he is in danger of falling away into old patterns of living by returning to being a fisherman. (21:3)</span></span><br />
<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">The beloved disciple sees what the other two see. He, as yet, does not understand the scripture either. But, says John: “he saw and he had faith.”<br />Mary and Peter come to the same place as the beloved disciple. Thomas will as well, but they do so on the basis of a personal call. Jesus has to call Mary by name to have her sense who is standing before her. Jesus will call Peter to make an either/or decision on the beach. These are all personal challenges by the risen Jesus. The beloved disciple seems to be cut of a different cloth. He saw Jesus die. He is keeping Mary of Nazareth safe as part of his family as if she was his own mother. (Jn 19:27-28) The story is unfolding round</span></span></div>
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<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">about him in confusing ways and he has faith. Even though he does not now understand, even though he sees an empty tomb, he remains loyal and trusts that he will see the Glory of God. (11:4) He shows what utter loyalty, even in the face of utter desolation, looks like.</span></span><br />
<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">We think of winter as a time of desolation. Winter has a cold — pardon the pun — clarity to it. Its smells are easily discerned. The sound of the lonely crow or hidden owl are easily pinpointed. The movement in the thickets is visible and recognizable to the interested eye. Yet, it is somehow sterile, antiseptic, and hostile to life, new or old.</span></span><br />
<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">Spring is a time of much more confusion. Smells abound and and are not easily locatable because there are just too many of them. The song of a hundred robins makes it difficult to pinpoint the individual. The advancing green makes the movement in the hedgerows invisible. But it is the time of living and new life from the rot of the old. Life is messy. It often confuses the senses, often doing so on purpose. Witness: The skunk. One thing life is not is sterile and antiseptic. For those who seek simplicity and clarity or simple pathways and pointers, spring is desolation by an overload of the senses.</span></span></div>
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<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">The story of the Resurrection as John tells it is not for those who love everything nice and neat, clear and simple. The main characters, it seems, have to be called personally into faith, except the enigmatic beloved disciple. He seems to be navigating it in a spirit of detachment from the confusion of the senses. He sees but he as faith and remains loyal no matter what. Everyone else is overloaded by the first scent of eternal life and either walks oblivious or overwhelmed, or perhaps they are still numb by the skunk like scent of death.<br />And so walk we. Evidence of eternal life might surround us. How would we know though? This Jesus is the Son, the LORD. Quietly everywhere but hidden in life ever so noisy, ever filled with so many distractions and things covering the scent for anyone who would try to seek him. Where is he found?</span></span><br />
<span style="font-family: "comicsansms";"><span style="background-color: white; font-size: large;">And so we gather with the Mother of Faith and share in bread and wine. Will we see? Will we smell? Will we taste? Will we have faith? Will the skunk get the better of us?</span></span></div>
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Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-65711167929102484552019-04-08T11:54:00.001-07:002019-04-08T11:54:46.441-07:00Greek Text study for John 20:1-10 for Resurrection Morning<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Greek study John 20:1-10</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v1<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πρωι (α) </span><span style="font-kerning: none;">"<b>early</b>" - Between 3 and 6 am. or more specifically "dawn"; "early on Sunday <span class="Apple-tab-span" style="white-space: pre;"> </span>morning, just before dawn, ..."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">τη ... μια</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">"<b>on the first day</b>" - on the first. The dative is adverbial, temporal.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">των σαββατων (ον) </span><span style="font-kerning: none;">gen. "<b>of the week</b>" lite “after Sabbath”- The genitive is adjectival.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ουσης (ειμι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. pres. part. "<b>while [it was still dark]</b>" The genitive is temporal. Some <span class="Apple-tab-span" style="white-space: pre;"> </span>disparity here with the synoptic gospels, although the first rays of dawn is an acceptable <span class="Apple-tab-span" style="white-space: pre;"> </span>understanding of what John is saying.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">Μαρια η Μαγδαληνη</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">"<b>Mary Magdalene</b>" - Much is made of the disparity found in the <span class="Apple-tab-span" style="white-space: pre;"> </span>gospel accounts as to who and how many women attended the tomb. It was probably <span class="Apple-tab-span" style="white-space: pre;"> </span>four, but John, for obvious reasons, focuses on Mary. None-the-less, note Mary's words <span class="Apple-tab-span" style="white-space: pre;"> </span>to the apostles "they have taken the Lord out of the tomb and </span><span style="font-kerning: none; text-decoration: underline;">we</span><span style="font-kerning: none;"> do not know where they <span class="Apple-tab-span" style="white-space: pre;"> </span>have laid him", v2.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ερχεται (ερχομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. "<b>went</b>" - comes. Why did Mary go to the tomb? Nicodemus <span class="Apple-tab-span" style="white-space: pre;"> </span>has already performed the burial rite of anointing, she may have come to wail, but this is <span class="Apple-tab-span" style="white-space: pre;"> </span>not what the synoptics say. Maybe the ladies came to do the job properly, given that it's <span class="Apple-tab-span" style="white-space: pre;"> </span>women's business!</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ηρμενον (αιρω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">perf. part. "<b>[saw] that [the stone] had been removed</b>" - participle <span class="Apple-tab-span" style="white-space: pre;"> </span>forms a dependent statement of perception <span class="Apple-tab-span" style="white-space: pre;"> </span>expressing what Mary saw.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v2<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">προς </span><span style="font-kerning: none;">"<b>to</b>" - Mary runs to Peter and to John. Are they in different localities?</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εφιλει (φιλεω)</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">imperf. "<b>[the one Jesus] loved</b>" - The imperfect is durative.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αυτοις</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">pro. "-" - [and says] to them. Dative of indirect object.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ηραν (αιρω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. "<b>they have taken</b>" - they took. An emphatic reading prompts the <span class="Apple-tab-span" style="white-space: pre;"> </span>question who are the "they". </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ουκ οιδαμεν (οιδα</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">1st. pers. pl. "<b>we don't know</b>" - indication Mary is not alone.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εθηκαν (τιθημι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. "<b>they have put</b>" - they placed. Mary is probably saying, "we don't <span class="Apple-tab-span" style="white-space: pre;"> </span>know where they have buried him."</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v3<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εξηλθεν (εξερχομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. sing. "<b>started</b>" - he went out. Possibly indicating that Peter is <span class="Apple-tab-span" style="white-space: pre;"> </span>by himself and is then joined by John, with Mary tagging along.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εις </span><span style="font-kerning: none;">"<b>[started] for [the tomb]</b>" - [they were coming] to/into [the tomb]. Spacial; they are <span class="Apple-tab-span" style="white-space: pre;"> </span>heading for the tomb, rather than entering it; "set out at once for the tomb", Phillips.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v4<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ετρεχον (τρεχω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">imperf. "<b>[both] were running</b>" - [the two together] were running. The <span class="Apple-tab-span" style="white-space: pre;"> </span>imperfect is durative.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">προεδραμεν (προτρεξω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. "<b>outran</b>" - ran ahead [faster]. "The other disciple ran on <span class="Apple-tab-span" style="white-space: pre;"> </span>ahead, </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">του Πετρου (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. "<b>Peter</b>" – an ablative of comparison; <i> faster than Peter</i>.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ηλθεν πρωτος εις το μνημειον </span><span style="font-kerning: none;">"<b>reached the tomb first</b>" not, as yet, entered it.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v5<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">παρακαψας (παρακυπτω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. part. "<b>he bent over</b>" - stooped down/strained to look. <span class="Apple-tab-span" style="white-space: pre;"> </span>Attendant circumstance participle expressing action accompanying the main verb "he <span class="Apple-tab-span" style="white-space: pre;"> </span>sees", as NIV; "he glanced in and saw the bandages lying on the ground".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">βλεπει (βλεπω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. "<b>looked in</b>" - he sees. Obviously, "he sees in the light of dawn."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">κειμενα (κειμαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. mid. part. "<b>lying there</b>" - lying. The participle may be taken as <span class="Apple-tab-span" style="white-space: pre;"> </span>adjectival, limiting "the linen cloths", or as an object complement, accusative <span class="Apple-tab-span" style="white-space: pre;"> </span>complement of the object "linen cloths, sheets."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">τα οθονια (οϖ</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pl. "<b>strips of linen</b>" - pieces of linen cloth. Shroud-like sheets are most <span class="Apple-tab-span" style="white-space: pre;"> </span>likely what is intended. Strips, as in the wrappings of a mummy, is certainly not intended. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">μεντοι </span><span style="font-kerning: none;">"<b>but [did not go in]</b>" - adversative/contrastive conjunction.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v6<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ακολουθων (ακολουθεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. part. "<b>who followed behind [him, arrived] </b>probably <span class="Apple-tab-span" style="white-space: pre;"> </span>adverbial, expressing the manner of his coming. Barrett's idea is that the Johanine <span class="Apple-tab-span" style="white-space: pre;"> </span>tradition is here subordinating Peter to John. A bit far fetched, although some healthy <span class="Apple-tab-span" style="white-space: pre;"> </span>competition may be evident in this account.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εισηλθεν (εισερχομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. "<b>went/entered into the space</b>” sense of immediacy is <span class="Apple-tab-span" style="white-space: pre;"> </span>carried by a punctiliar aorist; "he went immediately into the tomb seeing what John saw."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">κειμενα (κειμαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. part. "<b>[the strips of linen] lying there</b>" – a second mention so <span class="Apple-tab-span" style="white-space: pre;"> </span>the author again sets the scene of the empty tomb, but this time through the eyes of Peter.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v7<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">το σουδαριον (οϖ</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>the burial cloth</b>" - the soodarium (Latin) is a small towel, or large <span class="Apple-tab-span" style="white-space: pre;"> </span>handkerchief, used to wipe the face. It is quite possible that this was of better material <span class="Apple-tab-span" style="white-space: pre;"> </span>than the linen sheets.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εντετυλιγμενον (εντυλισσω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">perf. pas. part. "<b>the cloth was folded up </b><i>Peter sees that <span class="Apple-tab-span" style="white-space: pre;"> </span></i>the sundarium .....<i>is </i>not with the linen sheets, but <i>lays </i>by itself], having been folded up. <span class="Apple-tab-span" style="white-space: pre;"> </span>Neatly placed" is implied, which for John, prompts belief, v8..</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εις ενα τοπον </span><span style="font-kerning: none;">"<b>by itself</b> " - <i>In the same place [as the linen sheets]" rather than a <span class="Apple-tab-span" style="white-space: pre;"> </span>"different place",</i> is the natural reading of the phrase. That is, the linen sheets have been <span class="Apple-tab-span" style="white-space: pre;"> </span>pushed aside as if a person were getting out of bed, but the sadarium is folded neatly and <span class="Apple-tab-span" style="white-space: pre;"> </span>placed beside the linen. It is clear that there is a point to these details which, for the <span class="Apple-tab-span" style="white-space: pre;"> </span>author, prompts faith.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αλλα χωρις </span><span style="font-kerning: none;">"<b>separate from the linen</b>" – </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v8<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ο ελθων (ερχομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. part. "<b>who had come</b>" - participle may be treated as forming a <span class="Apple-tab-span" style="white-space: pre;"> </span>substantive standing in apposition to "the other disciple."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">επιστευσεν (πιστευω) </span><span style="font-kerning: none;">aor. "<b>[he saw and] believed</b>" - believe what? As already noted, <span class="Apple-tab-span" style="white-space: pre;"> </span>what our author seems to describe is a scene that looks as if someone has just got out of <span class="Apple-tab-span" style="white-space: pre;"> </span>bed, rather than a scene disturbed by grave robbers. Such a scene is likely to confront a <span class="Apple-tab-span" style="white-space: pre;"> </span>disciple with Jesus' promise that death will not hold him, a promise even now realized <span class="Apple-tab-span" style="white-space: pre;"> </span>before their very eyes.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v9<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ουδεπω </span><span style="font-kerning: none;">"<b>[they still did] not [understand from scripture]</b>" - in the sense of not up to <span class="Apple-tab-span" style="white-space: pre;"> </span>now.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αναστηναι (ανιστημι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. inf. "<b>had to rise</b>" - infinitive functions as the subject </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none;"><b>v10<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">προς αυτους </span><span style="-webkit-font-kerning: none;">"<b>to their homes</b>" - they went back to where they were when Mary called <span class="Apple-tab-span" style="white-space: pre;"> </span>them. This verse serves to clear the way for Mary's meeting with Jesus. </span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-89760883084059381922019-02-25T09:28:00.001-08:002019-02-25T09:28:20.145-08:00The Mass Texts for March 3rd, 2019, Transfiguration Sunday<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: Times; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b>First Reading: Exodus 34:29-35</b></span></div>
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<span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">29</span><span style="font-kerning: none;">Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">30</span><span style="font-kerning: none;">When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">31</span><span style="font-kerning: none;">But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">32</span><span style="font-kerning: none;">Afterward all the Israelites came near, and he gave them in commandment all that the Lord had spoken with him on Mount Sinai. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">33</span><span style="font-kerning: none;">When Moses had finished speaking with them, he put a veil on his face; </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">34</span><span style="font-kerning: none;">but whenever Moses went in before the Lord to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">35</span><span style="font-kerning: none;">the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.</span></div>
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<span style="font-kerning: none;"><b>Psalm: Psalm 99</b></span></div>
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<span style="font-kerning: none;"><b>Second Reading: 2 Corinthians 3:12--4:2</b></span></div>
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<span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">12</span><span style="font-kerning: none;">Since, then, we have such a hope, we act with great boldness, </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">13</span><span style="font-kerning: none;">not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">14</span><span style="font-kerning: none;">But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">15</span><span style="font-kerning: none;">Indeed, to this very day whenever Moses is read, a veil lies over their minds; </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">16</span><span style="font-kerning: none;">but when one turns to the Lord, the veil is removed. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">17</span><span style="font-kerning: none;">Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">18</span><span style="font-kerning: none;">And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">4:1</span><span style="font-kerning: none;">Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">2</span><span style="font-kerning: none;">We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.</span></div>
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<span style="font-kerning: none;"><b>Gospel: Luke 9:28-36</b></span></div>
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<span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">28</span><span style="font-kerning: none;">Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">29</span><span style="font-kerning: none;">And while he was praying, the appearance of his face changed, and his clothes became dazzling white. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">30</span><span style="font-kerning: none;">Suddenly they saw two men, Moses and Elijah, talking to him. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">31</span><span style="font-kerning: none;">They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">32</span><span style="font-kerning: none;">Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">33</span><span style="font-kerning: none;">Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah”—not knowing what he said. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">34</span><span style="font-kerning: none;">While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">35</span><span style="font-kerning: none;">Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">36</span><span style="font-kerning: none;">When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.</span></div>
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Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-72070088772151365472019-02-25T09:26:00.002-08:002019-02-25T09:26:36.616-08:00A Quiet Walk Down the Mountain<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Praise be to the Lord, the God of Israel, because he has come to his people and redeemed them. —Zechariah</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">As we read the Transfiguration from Luke we note some details that may be important and unique to Luke: </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Jesus has gone up the mountain for a purpose: To pray and it is while at prayer that he is transfigured. It is in prayer, where the hearts of God and people are united, that Jesus is transfigured. He joins the prayer of all who cry out for redemption and when he does, he is revealed as the one who will fulfill the promise to Abraham. He enters prayer to become its fulfillment.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The disciples where weighed down by sleepiness but they had remained awake. Maybe we have the description of a trance like state here, the kind that grasps Abraham in Genesis 15 when the fire-pot passes between the animals of the sacrifice to seal the covenant. Clearly, the Lord is present in this trance.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;">Abraham is a nice person and the “Father of Faith.” Moses and Elijah are severe characters in the Old Testament: A strong leader and an enigmatic prophet. Peculiar to Luke, Moses and Elijah appear “in Glory,” and Luke discloses to us some of the content of the conversation they are having with Jesus: They are discussing his </span><span style="-webkit-font-kerning: none; font-family: "Helvetica Neue"; font-stretch: normal; line-height: normal;">ἔ</span><span style="font-kerning: none;">ξοδος, his “exodus.” They appear “in Glory” to indicate that their work was pleasing to the Lord and vital in the work of the Kingdom of Heaven. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In the Transfiguration, we see the fulfillment of the stories of Moses and Elijah, neither of whom have graves known to human souls. Nevertheless, they are there with Jesus in Glory, in the state of fulfillment, temporarily sent back from their eternal reward to behold the outcome of their lives and their lives work.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The cloud came and overshadowed them and they entered the cloud. Clouds are not trivial in the Old Testament. God leads by a pillar of cloud by day. God’s presence descends unto Sinai veiled in a cloud. To enter this cloud would say to anyone who knows Exodus that the disciples entered the very presence of God. Even in the Old Testament this was rare and no one ever saw the face of God, though here, Moses and Elijah who were intentionally denied a peek at God’s face (Ex 33:19-20; 1 Kg 19:11-13), now gaze at the face of Jesus as the voice from heaven proclaims him the Son and reasserts Jesus’ authority. Their quest for a glimpse at God’s face is now complete. Maybe this is their Glory: they have finally gazed at the face of God.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">On the way down the slope it is the disciples who decide that silence is the better portion of valor in this matter, it is not Jesus who tells them to be quiet until a later time. No reasons are given for this but Luke takes careful note of their thoughts here.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">These are all details that are peculiar to Luke’s telling of the Transfiguration story. He is telling a very Old Testament heavy story here, but that should not surprise us as chapter 1 has already shown us that what is happening here in Luke is the redemption of Israel and the opening of the promise to Abraham to all people. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We are at the doorstep of Lent this week. What shall we do with this season to come? </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">At my church, some time ago, we buried one of the old saints of our little congregation. Stories abound of her work with the altar guild. Somewhere there still hangs an apron worn when the brass had to be polished and it seems to have needed polishing often. Somewhere there is a ruler. Paraments and Fair Linens had to be centered not by sight and feel, but by careful measurement to make everything square to the world and everything had to be shiny and free of blemish. Somehow, it was important that all the things of worship and decor were in as complete a state of glory as we could muster.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We start Lent with the story of the Heavenly Glory of Jesus and we will walk through Lent in the direction of Holy Week which speaks of the humility of God. From the moment that Peter, James, and John see this scene on the mountain they must have seen the humiliation of the Lord in a different light and they must have heard the arguments with the religious authorities in a different voice. Perhaps they also considered their own feelings and words towards him. If you have seen what they saw, how would you carry yourself around him from that time on? </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The cloud is no longer hovering over you but the echo of the voice reminds you that you walk with the one whom the voice called: “my Son, my Chosen.” Would you endeavor to align things square to the world and polish things that might need it and even some things that are actually in good shape just in case? </span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Maybe Lent is our quiet walk down the mountain. For now, we hold our peace, for forty days we dare to be in God’s trance. What will we be at the end of that walk?</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-45049759768750614462019-02-25T09:25:00.002-08:002019-02-25T09:25:47.589-08:00Greek Study Luke 9:28-36 - Transfiguration<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b>Greek Study Luke 9:28-36 - Transfiguration</b></span></div>
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<span style="font-kerning: none;"><b>v28<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εγενετο</span><span style="font-kerning: none;"> <b>it came about</b>. A common introductory phrase often not translated in English.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ωσει</span><span style="font-kerning: none;"> "<b>about [eight days]</b>" - about </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ημεραι οκτω</span><span style="font-kerning: none;">, "<b>eight days</b>", Mark has six days, possibly alluding to Exodus 24:16, the period of preparation before God spoke from the cloud. Is Luke's eight days a subtle allusion to the resurrection?</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μετα τους λογους</span><span style="font-kerning: none;"> "<b>after Jesus said this</b>" - after these words; Luke ties <i>this</i> episode to <span class="Apple-tab-span" style="white-space: pre;"> </span>Jesus' words on cross-bearing discipleship.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">προσευξασθαι (προσευχομαι)</span><span style="font-kerning: none;"> inf. "<b>to pray</b>" - The infinitive is verbal, expressing purpose. Luke tends to focus on what Jesus is doing. Mark does not refer to Jesus' intention to pray.</span></div>
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<span style="font-kerning: none;"><b>v29<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">του προσωπου (ον)</span><span style="font-kerning: none;"> gen. "<b>[the appearance] of [his] face</b>" </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ειδος (ος ους)</span><span style="font-kerning: none;"> while he was praying, his face “changed”.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εξαστραπτων (εξαστραπτω)</span><span style="font-kerning: none;"> pres. part. "<b>[bright] as a flash of lightening</b>" - participle is adjectival describing "white". Is Luke distinguishing between the transformation of Jesus' face (and therefore, person) and his outer garb? The language alludes to Old Testament descriptions of divine glory, Ezk.1:4, 7, Dan.12:6.</span></div>
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<span style="font-kerning: none;"><b>v30<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ανδρες δυο</span><span style="font-kerning: none;"> "<b>two men</b>" - two visionary persons are also at Jesus' resurrection, 24:4. Does Luke imply they are the same? If so, he is tying the Transfiguration to the resurrection. Why these two? Moses has been in the cloud before and Elijah, due to his translation, is a living heavenly being. There is a tradition that Moses was also translated, given that the site of his tomb is unknown, so, they may represent living heavenly beings who originally possessed an earthly life; both fit to discuss Jesus' "exodus". The view that they represent the law and the prophets, is possible, but unlikely as Luke gives us no hint this is meant.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">οφθεντες (οραω)</span><span style="font-kerning: none;"> aor. pas. part. attendant circumstance participle expressing action- the Greek is: v30, "And behold, two men were holding a conversation with him, they being Moses and Elijah, v31, who appeared in glorious form and spoke about his....."</span></div>
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<span style="font-kerning: none;"><b>v31<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εξοδον (ος)</span><span style="font-kerning: none;"> "<b>departure</b>" - the word is commonly used of death, in the sense of the "dearly departed" but more likely Luke intends an allusion to the Exodus from Egypt and in so doing, ties Jesus' departure in Jerusalem to his death on the cross and thus escape from sin and death of a ”new Israel”.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">πληρουν (πληροω)</span><span style="font-kerning: none;"> pres. inf. "<b>[which he was about] to bring to fulfillment</b>" - infinitive is complementary, completing the sense of the verb "was about to." </span></div>
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<span style="font-kerning: none;"><b>v32<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ησαν βεβαρημενοι (βαρεω)</span><span style="font-kerning: none;"> perf. pas. part. "<b>were very</b>" -a periphrastic pluperfect construction used to emphasize aspect - this was a <i>long</i> meeting </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">υπνω/ (ος)</span><span style="font-kerning: none;"> dat. "<b>sleepy</b>" </span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">διαγρηγορησαντες (διαγρηγορεω)</span><span style="font-kerning: none;"> part. "<b>when they fully woke up </b>" participle is <span class="Apple-tab-span" style="white-space: pre;"> </span>adverbial, the disciples have not been part of the transfiguration to this point as they were <span class="Apple-tab-span" style="white-space: pre;"> </span>asleep. The experience, up to this point, is for Jesus alone, but now the disciples share in <span class="Apple-tab-span" style="white-space: pre;"> </span>it just as the heavenly visitors prepare to leave. The timing is important here.</span></div>
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<span style="font-kerning: none;"><b>v33<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν τω διαχωριζεσθαι (διαχωριζω)</span><span style="font-kerning: none;"> pas. inf. "<b>As the men were leaving</b>" – the preposition </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν</span><span style="font-kerning: none;">with the articular infinitive forms a temporal clause. It is the parting vision that prompts Peter to want to preserve the moment.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ειναι (ειμι)</span><span style="font-kerning: none;"> "<b>[it is good for us] to be [here]</b>" - The infinitive verb to-be forms an infinitival phrase subject of the verb to-be </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εστιν</span><span style="font-kerning: none;">, "it is <i>wonderful</i> for us to be here!"</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ποιησωμεν (ποιεω)</span><span style="font-kerning: none;"> aor. subj. "<b>Let us put up</b>" – a hortatory subjunctive.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">σκηνας (η)</span><span style="font-kerning: none;"> "<b>shelters</b>" – tabernacles, possibly another allusion to the wilderness <span class="Apple-tab-span" style="white-space: pre;"> </span>wandering and further underlining the Exodus theme. </span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">μη ειδως (οιδα)</span><span style="font-kerning: none;"> perf. part. "<b>he did not know [what he was saying]</b>" </span></div>
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<span style="font-kerning: none;"><b>v34<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">λεγοντος (λεγω)</span><span style="font-kerning: none;"> gen. pres. part. "<b>while [he was] speaking</b>" – a genitive absolute forming a temporal clause- the implication is that Peter's words hasten the end of the theophany.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">επεσκιαζεν (επισκιαζω)</span><span style="font-kerning: none;"> imperf. "<b>enveloped [them]</b>" – who did the cloud cover? Mark implies it was just the heavenly visitors and Jesus, emphasizing the cloud as a divine transportation. In Luke the cloud seems to cover everyone, emphasizing the divine presence. </span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εφοβηθησαν (φοβεω)</span><span style="font-kerning: none;"> aor. pas. "<b>they were afraid</b>" - A proper response when confronted by a theophany.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν τω εισελθειν (εισερχομαι)</span><span style="font-kerning: none;"> aor. inf. "<b>as they entered</b>" - as above in v33. "They were <span class="Apple-tab-span" style="white-space: pre;"> </span>awestruck..”</span></div>
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<span style="font-kerning: none;"><b>v35<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ο εκλελεγμενος (εκλεγομαι)</span><span style="font-kerning: none;"> "<b>whom I have chosen</b>" - participle serves as a substantive standing in apposition to "Son" In the sense of “appointed” as messiah.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ακουετε</span><span style="font-kerning: none;"> "<b>listen to</b>" – A divine directive, the key teaching point of the episode.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="font-kerning: none;"><b> </b><br />
<b>v36<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εν τω/ γενεσθαι</span><span style="font-kerning: none;"> "<b>when [the voice] had spoken</b>" - Infinitival construction, as v33, 34.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ευρεθη Ιησους μονος</span><span style="font-kerning: none;"> "<b>Jesus was alone</b>" - a poignant description that offsets the <span class="Apple-tab-span" style="white-space: pre;"> </span>previous moment of glory. The lonely journey to Jerusalem begins.</span></div>
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<span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">εσιγησαν (σιγαω)</span><span style="-webkit-font-kerning: none;"> "<b>[the disciples] kept this to themselves</b>" – idiom; <i>were silent</i>. Mark tells us Jesus told them to be silent, Luke tells us that they <i>were</i> silent, as if they didn't understand what just had happened.<b> </b></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-37966265511329999832019-02-19T11:30:00.002-08:002019-02-19T11:30:59.181-08:00The Mass texts for the 7th Sunday of Epiphany, February 24th, 2019<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: Times; font-size: 18.7px; font-stretch: normal; line-height: normal;">
<span style="font-kerning: none;"><b>First Reading: Genesis 45:3-11, 15</b></span></div>
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<span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">3</span><span style="font-kerning: none;">Joseph said to his brothers, “I am Joseph. Is my father still alive?” But his brothers could not answer him, so dismayed were they at his presence.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">4</span><span style="font-kerning: none;">Then Joseph said to his brothers, “Come closer to me.” And they came closer. He said, “I am your brother, Joseph, whom you sold into Egypt. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">5</span><span style="font-kerning: none;">And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">6</span><span style="font-kerning: none;">For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">7</span><span style="font-kerning: none;">God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">8</span><span style="font-kerning: none;">So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">9</span><span style="font-kerning: none;">Hurry and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">10</span><span style="font-kerning: none;">You shall settle in the land of Goshen, and you shall be near me, you and your children and your children’s children, as well as your flocks, your herds, and all that you have. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">11</span><span style="font-kerning: none;">I will provide for you there—since there are five more years of famine to come—so that you and your household, and all that you have, will not come to poverty.’</span><span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;">” </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">15</span><span style="font-kerning: none;">And he kissed all his brothers and wept upon them; and after that his brothers talked with him.</span></div>
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<span style="font-kerning: none;"><b>Psalm: Psalm 37:1-11, 39-40</b></span></div>
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<span style="font-kerning: none;"><b>Second Reading: 1 Corinthians 15:35-38, 42-50</b></span></div>
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<span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">35</span><span style="font-kerning: none;">But someone will ask, “How are the dead raised? With what kind of body do they come?” </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">36</span><span style="font-kerning: none;">Fool! What you sow does not come to life unless it dies. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">37</span><span style="font-kerning: none;">And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">38</span><span style="font-kerning: none;">But God gives it a body as he has chosen, and to each kind of seed its own body.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">42</span><span style="font-kerning: none;">So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">43</span><span style="font-kerning: none;">It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">44</span><span style="font-kerning: none;">It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">45</span><span style="font-kerning: none;">Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">46</span><span style="font-kerning: none;">But it is not the spiritual that is first, but the physical, and then the spiritual. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">47</span><span style="font-kerning: none;">The first man was from the earth, a man of dust; the second man is from heaven. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">48</span><span style="font-kerning: none;">As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">49</span><span style="font-kerning: none;">Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">50</span><span style="font-kerning: none;">What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.</span></div>
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<span style="font-kerning: none;"><b>Gospel: Luke 6:27-38</b></span></div>
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<span style="font-kerning: none;">[Jesus said:] </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">27</span><span style="font-kerning: none;">“But I say to you that listen, Love your enemies, do good to those who hate you, </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">28</span><span style="font-kerning: none;">bless those who curse you, pray for those who abuse you. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">29</span><span style="font-kerning: none;">If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">30</span><span style="font-kerning: none;">Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">31</span><span style="font-kerning: none;">Do to others as you would have them do to you.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">32</span><span style="font-kerning: none;">“If you love those who love you, what credit is that to you? For even sinners love those who love them. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">33</span><span style="font-kerning: none;">If you do good to those who do good to you, what credit is that to you? For even sinners do the same. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">34</span><span style="font-kerning: none;">If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">35</span><span style="font-kerning: none;">But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">36</span><span style="font-kerning: none;">Be merciful, just as your Father is merciful.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">37</span><span style="font-kerning: none;">“Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; </span><span style="-webkit-font-kerning: none; font-size: 10px; font-stretch: normal; line-height: normal;">38</span><span style="font-kerning: none;">give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap; for the measure you give will be the measure you get back.”</span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-12988295399916949832019-02-19T11:28:00.003-08:002019-02-19T11:28:33.169-08:00When all things are possible - a reflection on Luke 6;27-38<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal; margin-bottom: 8px;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">It is with good reason that scripture asks: Who will seek God's mercy and faithfulness for His own sake? What precisely does for his own sake mean? Surely it would have been enough to say Who will seek without adding for his own sake.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The answer is that many people seek to discover God's mercy and faithfulness from the sacred books, and yet, when their learning is done, they live for their own sakes and not for God’s. — St Augustine</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">“Love is the fountain of life, and the soul which does not drink from it cannot be called alive,” writes Bernard of Clairvaux (1090 – 1153) He is considered the last of the Church Fathers. He is also a “road not taken,” in the unfolding branches of Christian spirituality. That is to say, few if any theologians trace their heritage through him or develop his thinking further though at the same time he is recognized as a writer of great spiritual insights. Maybe it is a matter that he writes as a monk who primarily observes the spiritual state of his brothers, making astute notes about the changes he saw in them. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">One of his works are the Four Degrees of Love. They are summarized this way:</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">1. Selfish Love: Loving Yourself For Your Own Sake.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">2. Dependence on God: Loving God for Your Own Sake.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">3. Intimacy with God: Loving God for God’s Own Sake.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">4. Being United with God’s Love: Loving Yourself for God’s Sake.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">As with some schemes in spirituality — usually the good ones — the ends somehow meet. One places oneself on any such “scale” at the peril of one’s own soul. They are not made for that. They are supposed to be signposts into a future that seems to be headed somewhere but, maddeningly, seems to work in circles. They are supposed to be a guide for evaluating ones living as confession comes around again. “What do I love and why?” In all honesty one would usually answer: “I love me,” the “why” then is the uncomfortable next question. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">What would it indeed mean to be able to say: “I love myself” and what would that look like? Most of us have no problem loving ourselves even if we do sometimes do it in sick ways. It would be merciful to some of us that the world would not do unto us as we would unto ourselves, so maybe it is good that we do not do unto others at all. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">But really: “I love me.” Why? Have you any mirrors in your soul or even in your house? Nowhere is it more true that all of us love the sinner then in the mirror and I, certainly, am willing to forgive his sins with quick mercy. (6:36) Actually, we are more likely to justify why his sins are not sins at all. We indeed practice “do not judge” quickly and maybe over easily. (6:37)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">What would it look like to actually love God? One of the problems in late medieval and reformation area spiritual direction was that the advice: “Just concentrate on loving God and see where that leads,” was somewhat problematic. As Luther points out. “Love God? I hated him,” Luther once wrote. What had God been for Luther after all other than an angry potentate who was looking at Luther as someone who had to prove himself to the courts of heaven, or else . . How indeed do you “love” that.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">I note that none of Bernard’s phases include the neighbor. Maybe that is because the time that one can love ones neighbor aright only comes after one has traveled the road to figuring out things between God and oneself and above all one had gotten a glimpse of the idea what love looks like. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Maybe in a St Bernard kind of way we can extend: ”Do to others as you would have them do to you,” a bit. How about adding: “Do to others as God would have them do unto you.” Then maybe: “Do to others as you would have God do unto you.” And then maybe: “Do unto others as God would have you do unto you.” There are 27 permutations to this and many of them make no sense, just bear with these for now. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">I pose these because I am of the conviction that one has to know the mercy of God before one can “do unto others” without causing harm. Like last week Jesus is looking ahead. His sermon really looks at a future where the mind of God is known and therefore mercy is defined; judgment is left to God and God’s judgement is known and revered. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">That, it would seem, will take healing the soul from a stance of greed to a sense of generosity. (6:20-26) It would require that the blind — in the spiritual sense — gain sight because only then can they speak of the Kingdom of God to others. (6:39) It will actually take a total reformation of the soul, for good fruit can only emerge from good trees. (6:33-45) It will take a Pentecost and no less. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">I have heard the sermon on the mount/ plain called an impossible guide that was only posed as an attempt to show us our sin. I believe Luther actually raised that possibility. I have come to think of it in more positive terms: It is a glimpse of the Kingdom of God. Here on earth, it was lived in Acts and is lived, drudgingly since we remain in the flesh, to give the world that glimpse in the form of a human community that dares to live by the sermon’s ways. In that community, perhaps, yes, it might look as if Bernard’s circle has become a line and all are united with the Love of God. </span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">So may it be among us.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-3295459645630540942019-02-12T10:47:00.001-08:002019-02-12T10:47:20.806-08:00The Greek tex of Luke 6:17-26<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Luke 6:17-26</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v17<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">καταβας (καταβαινω)</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">aor. part. "<b>he went down</b>" – from the mountain to the plain.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πεδινου </span><span style="font-kerning: none;">adj. "<b>a level [place]</b>" - level, flat (in contrast to what is steep or uneven). <span class="Apple-tab-span" style="white-space: pre;"> </span>Probably an allusion to Moses coming down from mount Sinai Ex.34:29. None-the-less, <span class="Apple-tab-span" style="white-space: pre;"> </span>it could be a "level place" on the mountain; "he .... stopped at a piece of level ground".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">μαθητων (ης ου) </span><span style="font-kerning: none;">gen. "<b>[a large crowd] of [his] disciples <i>was there</i></b>" Rather than "a <span class="Apple-tab-span" style="white-space: pre;"> </span>large crowd", the sense is more likely that of a major gathering of Jesus' disciples, the <span class="Apple-tab-span" style="white-space: pre;"> </span>whole number not being that large. Presumably Jesus came to the level place with some <span class="Apple-tab-span" style="white-space: pre;"> </span>of his disciples and met the others there as well.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πληθος (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">του λαου (ος) </span><span style="font-kerning: none;">"<b>a [great] multitude</b>" - a mob of "<b> people</b>"</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">απο </span><span style="font-kerning: none;">+ gen. "<b>from</b>" – origin </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">Τυπου και Σιδωνος </span><span style="font-kerning: none;">"<b>Tyre and Sidon</b>" - Not implying a <span class="Apple-tab-span" style="white-space: pre;"> </span>Gentile mission, rather the effectiveness of Jesus' mission in gathering the lost of Israel.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v18<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ακουσαι (ακουω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. inf. "<b>to hear</b>" - As with "to be healed", the infinitive expresses <span class="Apple-tab-span" style="white-space: pre;"> </span>purpose; "in order to hear."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">οι ενοχλουμενοι (ενοχλεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. pas. part. "<b>those troubled</b>" - the ones being plagued. <span class="Apple-tab-span" style="white-space: pre;"> </span>The release of Satan's captives is a messianic sign. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v19<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εζητουν (ζητεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">imperf. "<b>tried [to touch]</b>" - imperfect indicating repetitive action.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">απτεσθαι (απτομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. inf. "<b>to touch [him]</b>" - to seize, grasp. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εξηρεχετο (εχερχομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">imperf. "<b>[power] was coming</b>" - durative. The power referred <span class="Apple-tab-span" style="white-space: pre;"> </span>to here is "the power of the Lord", 5:17, power that derives from God and completes his <span class="Apple-tab-span" style="white-space: pre;"> </span>will. The words may describe an actual evidence, aura etc. alluding to the power evident <span class="Apple-tab-span" style="white-space: pre;"> </span>in Moses when he came down from Sinai and his face “shone”.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v20<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">επαρας (επαιρω) </span><span style="font-kerning: none;">aor. part. "<b>looking at</b>" - [adverbial, forming a temporal <span class="Apple-tab-span" style="white-space: pre;"> </span>clause, while <span class="Apple-tab-span" style="white-space: pre;"> </span>the "lifted up" most likely describes a focused stair.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">μακαριοι </span><span style="font-kerning: none;">adj. "<b>blessed <i>are you</i></b>" - happy, contented, fortunate in a secular use "lucky”.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;"><span class="Apple-tab-span" style="white-space: pre;"> </span>There is an Old Testament wisdom background to the use of this word that expresses <span class="Apple-tab-span" style="white-space: pre;"> </span>God's favor toward a person; idiomatic - "<i>privileged before God</i>"</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">οι πτωχοι </span><span style="font-kerning: none;">adj. "<b>the poor</b>" The pious poor who look to and depend on God" pushes in the <span class="Apple-tab-span" style="white-space: pre;"> </span>right direction. Matthew uses "<i>poor in spirit</i>." Here the intended sense is religious: i.e. <span class="Apple-tab-span" style="white-space: pre;"> </span>the meek and humble, the broken before God, the lost of Israel, the persecuted remnant. <span class="Apple-tab-span" style="white-space: pre;"> </span>But the economic sense cannot be excluded, so Israel's <i>righteous poor</i>, those faithful to <span class="Apple-tab-span" style="white-space: pre;"> </span>the law and disadvantaged by the “less pious rich”. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">υμετερα </span><span style="font-kerning: none;">"<b>yours</b>" – an emphatic - as if Jesus was individually pointing out the disciples.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εστιν (ειμι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. "<b>is</b>" - present tense indicates the disciples present possession of…</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">η βαλισεια του θεου </span><span style="font-kerning: none;">"<b>the kingdom of God</b>" - For Luke, the kingdom is something we <span class="Apple-tab-span" style="white-space: pre;"> </span>possess and enjoy; it entails all the blessings brought by the eschatological rule of God.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v21<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">οι πεινωντες (πειναω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. part. "<b>the hungering ones</b>”. Matthew says "hunger and <span class="Apple-tab-span" style="white-space: pre;"> </span>thirst for righteousness", in the sense of "vindication". Here it is the hunger of lost <span class="Apple-tab-span" style="white-space: pre;"> </span>Israel for the putting down of the enemy and the uplifting and blessing of the people of <span class="Apple-tab-span" style="white-space: pre;"> </span>God in the eschatological kingdom.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">χορτασθησεσθε (χορταζω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">2 pl. fut. pas. "<b>you will be satisfied/filled/sated/receive all <span class="Apple-tab-span" style="white-space: pre;"> </span>that you need</b>. A divine passive; God does the filling. This conjures up the Old <span class="Apple-tab-span" style="white-space: pre;"> </span>Testament image of sharing the blessings of the promised land, a land flowing with milk <span class="Apple-tab-span" style="white-space: pre;"> </span>and honey. It is important to note that the hungry has both socioeconomic and religious <span class="Apple-tab-span" style="white-space: pre;"> </span>overtones and that errors of interpretation occur when either element is removed.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">οι κλαιοντες (κλαιω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. part. <b>"the weeping, mourning, sorrowing ones”</b></span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">γελασετε (γελαω)</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">fut. "</span><span style="font-kerning: none; text-decoration: underline;"><b>you</b></span><span style="font-kerning: none;"><b> will laugh</b>".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v22<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αφορισωσιν (αφοριζω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. subj. "<b>they exclude</b>" Here in the sense of <span class="Apple-tab-span" style="white-space: pre;"> </span>"excommunicate" from the synagogue, although os could be the more general "ostracize."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ονειδισωσιν (ονειδιζω) </span><span style="font-kerning: none;">aor. subj. "<b>insult</b>" i.e. to slander or verbally attack.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εκβαλωσιν (εκβαλλω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. subj. "<b>reject</b>" - throw out the sense is of banning even the <span class="Apple-tab-span" style="white-space: pre;"> </span>mention of a person's name. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v23<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">χαρητε (χαιρω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. pas. imp. "<b>rejoice</b>" – an imperative; <i>be happy</i>.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">σκιρτησατε (σκιρταω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) ao</span><span style="font-kerning: none;">r. imp. "<b>leap for joy</b>" dance for happiness.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ιδου </span><span style="font-kerning: none;">"<b>behold</b>" - pay attention; </span><span style="font-kerning: none; text-decoration: underline;">know assuredly that </span><span style="font-kerning: none;">you will have a great reward</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ο μισθος (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>reward</b>" – wages, recompense based upon what a person has earned and <span class="Apple-tab-span" style="white-space: pre;"> </span>deserves. The reward is possibly divine approval, but more likely a reference to the <span class="Apple-tab-span" style="white-space: pre;"> </span>immanent eschatological fulfilment of all things which, because of its wonder and <span class="Apple-tab-span" style="white-space: pre;"> </span>nearness, blunts the pain of present circumstances..</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v24<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πλην </span><span style="font-kerning: none;">con. "<b>but</b>" - Strong adversative. "<i>On the contrary</i>."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ουαι </span><span style="font-kerning: none;">"<b>woe</b>" - <i>alas, disaster, horror</i>. intense distress, possibly related to immanent divine <span class="Apple-tab-span" style="white-space: pre;"> </span>judgment.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">τοις πλουσιοις </span><span style="font-kerning: none;">adj. "<b>the rich ones”</b>. If we have treated "the poor" as a religious <span class="Apple-tab-span" style="white-space: pre;"> </span>descriptive then "the rich" must be treated in the same way rather than treating the phrase <span class="Apple-tab-span" style="white-space: pre;"> </span>as an <i>economic</i> descriptive. The rich are those who are not rich toward God, they have <span class="Apple-tab-span" style="white-space: pre;"> </span>not laid up treasure in heaven. The Old Testament allusion is to the prosperity of <span class="Apple-tab-span" style="white-space: pre;"> </span>unrighteous Israel..</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">απεχετε (απεχω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. "<b>you have already received</b>" - all the comfort you will ever get.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">την παρακλησιν (ις εως</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>comfort</b>" - <i>encouragement, consolation</i>.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v25<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">οι εμπεπλησμενοι (επιπλημι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">perf. pas. part. "<b>who are well fed</b>" - perfect expressing a <span class="Apple-tab-span" style="white-space: pre;"> </span>past feeding continuing into the present. Those who have all they could want.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πεινασετε (πειναω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">fut. "<b>will go hungry</b>" in the future. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">οι γελωντες (γελαω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">pres. part. "<b>the laughing ones”</b> now</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πενθησετε (πενθεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">fut. "<b>will mourn then</b>" Those who feel happy with their present lot <span class="Apple-tab-span" style="white-space: pre;"> </span>in life are living a fool's paradise.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v26<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">καλως </span><span style="font-kerning: none;">adv. "<b>[speaks] well</b>" - An adverb of manner; "praise you." </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εποιουν (ποιεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">imperf. "<b>treated/dealt with</b>. durative expressing ongoing action.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">τοις ψευδοπροφηταις (ης ου</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="-webkit-font-kerning: none;">dat. "<b>the false prophets</b>" a reference to the prophets who <span class="Apple-tab-span" style="white-space: pre;"> </span>proclaimed peace when there was no peace (Jeremiah).</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-9265434712281076182019-02-12T10:46:00.003-08:002019-02-12T10:46:50.831-08:00How not to count your blessings a reflection on Luke 6:17-26<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal; margin-bottom: 8px;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Only Christians have a true sense of values; their joys and sorrows are not the same as other people’s. The sight of a wounded boxer wearing a victor’s crown would make someone ignorant of the games think only of the boxer’s wounds and how painful they must be. Such a person would know nothing of the happiness the crown gives. — John Chrysostom</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">To understand what Jesus is saying in Luke 6, says John Pilch, we must understand the realities of the words: “Rich” and “Poor” in their 1st century context. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Rich really means to have a place of high honor and therefore the power, socially and physically, to have riches. It means to have the power to take and to give at ones own choice. To be poor means to not have power to defend oneself. As a poor person, one might have coins or cattle or sheep. Yet, one had these things at the mercy of others higher up on the social, “power food chain.” The “poor” where weak and at the mercy of others.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Power had a way to become rich. One had power and with it came the capability to become rich. Maybe today we think of it in reverse: One makes ones fortune and therefore one can, by virtue of spending it rightly, gain power and become privileged. Campaign contributions anyone?</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">On the other side of things, if one was to be of a socially unfortunate class in Jesus’ time, one stayed that way. It mattered little what physical fortunes one had. They were at the mercy of those who could get them because they had the power to pretty much seize them without fear of reprisal. If the socially powerful man next door moved the property markers into your field, he would prevail in the ensuing dispute by social clout. It was the breaks</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Pilch suggests that though the translations we are used to are not wrong, the proper sense of them is not “Rich” and “Poor,” but “Greedy” and "Socially unfortunate.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Having lots of things: gold, sheep, cattle, houses, was always a suspect matter. Had one been greedy in getting these things? Had one used ones clout to attain them from those who were defenseless like widows and orphans? </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It is not that the economic realities do not matter here. They do. However, those of high esteem could fix their economic situation. Those of low place could not and neither could they rely on any economic good fortune. If they were to survive economically, they had to attach themselves to a defender, a “patron,” one of high social status. “If I do you this favor . . “ anyone?</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Pilch concludes:</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The vast majority of people in the ancient world were poor. This condition was brought about by the greedy wicked folk, not by an economy gone awry, laziness, or bad luck. God is the ultimate arbiter of true honor, and the honor God bestows is unsurpassable. When God honors the socially unfortunate, everyone will know their true status.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">How indeed does God fit into this? I am glad you asked.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Psalm 68:5 A father to the fatherless, a defender of widows, is God in his holy dwelling.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Deuteronomy 10:18 He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">James 1:27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Compare that with the proud:</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Job 24 “Why does the Almighty not set times for judgment? Why must those who know him look in vain for such days?There are those who move boundary stones; they pasture flocks they have stolen. 3 They drive away the orphan’s donkey and take the widow’s ox in pledge. 4 They thrust the needy from the path and force all the poor of the land into hiding.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">To answer Job’s question: Time is up. Remember “Today this reading is fulfilled in your hearing?” (Lk 4:21) I think these two readings belong to gather. As does the song of Mary: </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">. . for he has been mindful of the humble state of his servant. From now on all generations will call me blessed for the Mighty One has done great things for me— holy is his name. His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. (LK 1:48-53)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">If God becomes my “patron,” how will it go for me? Will it be more of the same? I have no idea how resigned to their fate 1st century peasants and fishermen were, yet, certainly they noted that their life was somehow less worthy in some way and may have lamented that estate. Would God consider them lesser as well?</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Mary noted that the God of Israel had looked at her lowly estate but that from that day on, generations would call her blessed. (Lk 1:48) Jesus repeats that divine judgement in our reading from Luke 6. The lowly will be lifted up. The mighty will be put down from their thrones. (Lk 1:52, 6:24-26)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We can see this as threat to the rich and certainly it has been used that way. We can also see it as a promise in the light of Acts: 2:44-45 “All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need.” The same Holy Spirit that spoke through Mary and who is alive here, in chapter 6, in Jesus will make it so. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The believers, it seems in Acts, have cast off the entire socially fortunate and socially unfortunate distinction in favor of an embrace of the brother and sister that the Father has bestowed with rings for their fingers, sandals for their feet, and new robes (15:22), along with a celebration of the wholeness of the family. (15:23)The highways and byways have lost the dispossessed and lowly from their margins. They have been called to the feast. (16:24) The just will no longer make a distinction in their own ranks and maybe even beyond. (14:12-14)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Luke does however also sound the warning. Rejecting this new community is possible and deadly. (Dives, Saphira and Ananias, the Older Son) </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Luke seems to be consistent in his judgement of humanity: Before God they are all on level ground, there are no distinctions and neither should there be such distinctions. An Israelite was an Israelite and to be treated as a brother or sister, equal in state and worthy of consideration. (13:16) The story of the centurion that follows the sermon on the plane and the story of the Good Samaritan hint at the time that that equality of regard will be extended to all humanity. (Acts 10)</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It is certainly possible to read Luke politically as a manifesto of liberation. That has a lot of history to it and can speak for itself. I suggest to it read on the personal level, as a call to human dignity. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">What is our dignity based on? The obvious answer is: God holds us in loving esteem and has made us part of his family, his kingdom. This is where our value, our dignity lies. It is not in things or status or even any sense of measured happiness. We can count our “blessings" all we want. Count them one by one for all I care. If we mean by that, the things we own or the spaces we occupy in the world, even the relationships we define ourselves by then we miss the point. Yet, on we sing the song: “Count your blessings . . “</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">I wonder what blessings the thief who was crucified with Jesus was counting. Had he anything to count? If so — and that is highly unlikely — would it matter? He would be stone dead in a moment. Yet, blessed is he as well, his shall be a place the kingdom or is that paradise, whatever that may be.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">What about the Rich young ruler? He had blessings to count even spiritual blessings: He had maintained what might well be described as holy life. He was rich, a fact that would have impressed on the friends of Job that he was righteous. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In the telling of the the story he becomes a signpost at a crossroad. What is it that you place your value on? What tells you that you are worth a darn? What tells you that the God of heaven and earth approves of you? What tells you that the world approves? Which one of those do you listen to? </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">How do you decide whom to love and value? What must they be like for you to accord them dignity and grace? Likewise: how do you hope to impress others? What do you consider the best foot to put forward when you meet people? </span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Maybe that it what the sermon on the plain tries to answer.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-64796355926643688762019-02-12T05:47:00.002-08:002019-02-12T05:47:20.085-08:00Greek Texts studies for Luke 5:1-11 For the 5th Sunday in Ordinary Time<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Luke 5:1-11</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v1<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">εγενετο (γινομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. “it came about” - used to indicate a new narrative.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">ην εστως </span><span style="font-kerning: none;">"<b>was standing</b>" - had been standing. The imperfect of the verb to-be with the <span class="Apple-tab-span" style="white-space: pre;"> </span>perfect participle forming a periphrastic pluperfect.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">Γεννησαρετ </span><span style="font-kerning: none;">gen. "<b>[the lake] of Gennesaret</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">του θεου (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">gen. "<b>[the word] of God</b>" - a subjective genitive, "the message God <span class="Apple-tab-span" style="white-space: pre;"> </span>reveals", or an ablative genitive of source, "the message </span><span style="font-kerning: none; text-decoration: underline;">from </span><span style="font-kerning: none;">God that Jesus proclaims." </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b></b></span><br /></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v2<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">ειδεν (οραω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. "<b>he saw</b>" - Jesus spots two boats on the edge of the lake, one of which <span class="Apple-tab-span" style="white-space: pre;"> </span>can serve as a preaching platform, given that the crowd is crushing in on him. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">εστωτα (ιστημι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">perf. part. <b>standing</b> [beside the lake] adjectival limiting "boats"; "two <span class="Apple-tab-span" style="white-space: pre;"> </span>boats which were beside the lake." Can also mean, "He saw two boats drawn up on the <span class="Apple-tab-span" style="white-space: pre;"> </span>lakeside".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>αποβαντες (αποβαινω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. part. "<b>left there [by the fishermen]</b>" – i.e. the fishermen <span class="Apple-tab-span" style="white-space: pre;"> </span>had left them and were</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">επλυνον (πλυνω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">imperf. "<b>washing</b>" nets following a night of fishing.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b></b></span><br /></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v3<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">εμβας (εμβαινω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. part. "<b>he got [into]</b>" - embarked, "he boarded </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span>twn ploiwn (on) </span><span style="font-kerning: none;">gen. "<b>[one] of the boats</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">Σιμωνος (Σιμων) </span><span style="font-kerning: none;">gen. "<b>which was</b> <b>Simon’s</b>" – an idiom, Christ uses Peter's boat as a <span class="Apple-tab-span" style="white-space: pre;"> </span>pulpit, casting the “net of the gospel" over his hearers.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">επαναγαγειν (επαναγω) </span><span style="font-kerning: none;">aor. inf. "<b>to put out</b>" - Jesus asked Peter to "put out to sea."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">καθισας (καθιζω) </span><span style="font-kerning: none;">aor. part. "<b>then he sat down</b>" and </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">εδιδασκεν (διδασκω)</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"> </span><span style="font-kerning: none;">"<b>taught</b>"</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v4<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">λαλων (λαλεω) </span><span style="font-kerning: none;">pre. part. "<b>[after he had finished] speaking</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">επαναγαγε (επαναγω) </span><span style="font-kerning: none;">aor. imp. "<b>put out</b>" into </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">το βαθος </span><span style="font-kerning: none;">"<b>deeper water</b>" – literally <i>the <span class="Apple-tab-span" style="white-space: pre;"> </span>deep -</i> may imply a particular spot on the lake. Is the son of a carpenter telling the <span class="Apple-tab-span" style="white-space: pre;"> </span>fisherman where to fishier asking them to go out to where fish usually are?</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">χαλασατε (χαλετω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. imp. pl. "<b>let down</b>" - The plural command implies that it is <span class="Apple-tab-span" style="white-space: pre;"> </span>addressed to Peter and those with him in the boat.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v5<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">αποκριθεις (απορκρινομαι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. pas. part. "<b>[Simon] answered]</b>" – A Semitic <span class="Apple-tab-span" style="white-space: pre;"> </span>construction, redundant.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">επιστατα (ης ου</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">voc. "<b>Master</b>" - an expression of respect, possibly a recognition of <span class="Apple-tab-span" style="white-space: pre;"> </span>Jesus' authority. Matthew and Mark prefer the term "teacher" or "rabbi".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">κοπιασαντες (κοπιαω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. part. "<b>we've worked hard</b>" - participle expressing action <span class="Apple-tab-span" style="white-space: pre;"> </span>"we have toiled all night and caught nothing." - the sense is of wearisome work.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">χαλασω (χαλαω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">sing. fut. "<b>I will let down</b>" - Peter's response to Jesus' command.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">τα δικτυα (ον</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">"<b>the nets</b>" - Nets (plural) used for deep water fishing.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v6<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">ποιησαντες (ποιεω) </span><span style="font-kerning: none;">aor. part. "<b>when they had done [so]</b>" - participle is adverbial <span class="Apple-tab-span" style="white-space: pre;"> </span>forming a temporal clause.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">συνεκλεισαν (συγκλειω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. "<b>they caught</b>" - they shut up. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">πολυ </span><span style="font-kerning: none;">adj. "<b>a large number</b>" and thus the miraculous nature. It is unclear what type of <span class="Apple-tab-span" style="white-space: pre;"> </span>miracle it is- Jesus' knowledge (he knew where the fish were), or that he <i>caused</i> the fish <span class="Apple-tab-span" style="white-space: pre;"> </span>to be there)? Some have argued Jesus could see the fish but Peter’s response belies this.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;">ιχθυων (υς ος</span><span style="font-kerning: none;">) </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(0, 0, 0);">gen. "<b>of fish</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">διερρησσετο (διαρρησσω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">imperf. pas. "<b>began to break</b>" - <i>burst, split, torn</i>.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v7<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">κατενευσαν (κατανευω)</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"> </span><span style="font-kerning: none;">aor. "<b>they signaled</b>" - by the nodding of heads- word is <span class="Apple-tab-span" style="white-space: pre;"> </span>chosen because their hands were full and their voices would not carry to the other boat.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">τοις μετοχοις (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">dat. "<b>their partners</b>" - boats usually in pairs so Peter and his crew <span class="Apple-tab-span" style="white-space: pre;"> </span>are signaling to their business partners, James and John, probably still on the beach.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">σου ...συλλαβεσθαι (συλλαμβανω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. inf. "<b>to [come] and help</b>" - give a hand.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">βαθιζεσθαι (βαθιζω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">pres. pas. inf. "<b>they began to sink</b>" - The present tense is <span class="Apple-tab-span" style="white-space: pre;"> </span>inceptive with the emphasis at the beginning of the action.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v8<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">ιδων (ειδον</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. part. "<b>when [Simon Peter] saw this</b>" </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">προσεπεσεν (προσπιπτω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. <span class="Apple-tab-span" style="white-space: pre;"> </span>"<b>he fell at</b> </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">τοις γονασιν (υ ατος) </span><span style="font-kerning: none;">dat. "<b>[Jesus'] knees</b>" - Peter throws himself at the <span class="Apple-tab-span" style="white-space: pre;"> </span>"knees" rather than his "feet" possibly indicates Peter knelt before Jesus with his head <span class="Apple-tab-span" style="white-space: pre;"> </span>level with Jesus' knees. Of course, Jesus could already be on his knees in squatting <span class="Apple-tab-span" style="white-space: pre;"> </span>fashion, rather than standing.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">λεγων (λεγω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">pres. part. "<b>and said</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">εξελθε (εξερχομαι) </span><span style="font-kerning: none;">aor. imp. "<b>go away</b>" depart – an echo of the xcall of Isaiah.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">κυριε (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">voc. "<b>Lord</b>" Here, "Supreme Lord", rather than just "Sir".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">οτι </span><span style="-webkit-font-kerning: none; font-family: Symbol; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;">- <b>because</b>. expressing reason. Peter's response is interesting - not a full-blown <span class="Apple-tab-span" style="white-space: pre;"> </span>recognition of Jesus nor an act of repentance, but it evidences a recognition of his own <span class="Apple-tab-span" style="white-space: pre;"> </span>unworthiness before which prompts the question; must we begin a gospel presentation by <span class="Apple-tab-span" style="white-space: pre;"> </span>telling the congregation they are sinners?</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v9<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">θαμβος (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">"<b>[were] astonished</b>" [had seized him]. In the Synoptics amazement is <span class="Apple-tab-span" style="white-space: pre;"> </span>a pre-faith response to Christ’s words and works.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v10<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">μη φοβου (φοβεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">pres. imp. "<b>be not afraid</b>" Lk 2 et al, the proper response to epiphany</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">απο του νυν </span><span style="font-kerning: none;">"<b>from now on</b>" - <i>things will be different</i> </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">εση ζωγρων (ζωγρεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">pres. part. "<b>you will catch [men]</b> the sense is "rescue". This story <span class="Apple-tab-span" style="white-space: pre;"> </span>is Luke's version of the call of <i>all</i> the disciples but is more about their <i>vocation</i>.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v11<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">γαγοντες (καταγω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. part. "<b>so they pulled [their boats] up</b>" – i.e. beached them, <span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">αφεντες (αφιημι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);">) </span><span style="font-kerning: none;">aor. part. "<b>left </b><i>[forgave, remitted, abandoned….everything]"</i> - "they" <span class="Apple-tab-span" style="white-space: pre;"> </span>indicates it is Peter and his partners who leave their profession behind and follow Jesus. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">παντα </span><span style="font-kerning: none;">"<b>everything</b>" - John 21 implies they still owned their boats and homes, what is <span class="Apple-tab-span" style="white-space: pre;"> </span>the "everything" then? Possibly the sense of leaving their old lifestyle behind.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0);"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); font-family: Symbol; font-stretch: normal; line-height: normal;">ηκολουθησαν (ακολουθεω) </span><span style="-webkit-font-kerning: none;">aor. "<b>followed</b>" –to follow as a disciple, student or a <span class="Apple-tab-span" style="white-space: pre;"> </span>protégé’.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-60323329349842130432019-02-12T05:46:00.002-08:002019-02-12T05:46:24.639-08:00Give Us the Fisherman<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Christ says: Give me this fisherman, this man without education or experience, this man to whom no senator would deign to speak, not even if he were buying fish. Yes, give me him; once I have taken possession of him, it will be obvious that it is I who am at work in him. Although I mean to include senators, orators, and emperors among my recruits, even when I have won over the senator I shall still be surer of the fisherman.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The senator can always take pride in what he is; so can the orator and the emperor, but the fisherman can glory in nothing except Christ alone.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Remember this fisherman then, this holy, just, good, Christ-filled fisherman. In his nets cast throughout the world he has the task of catching this nation as well as all the others. So remember that claim of his: “We have confirmation of what was prophesied. ” — St Augustine </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Three sentences stand out in today’s mass readings: “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!” (Isaiah); “For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God.” (Paul of Tarsus); “Go away from me, Lord, for I am a sinful man!” (Simon Peter). </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In a biblical scheme of things, these can and are considered a typical if not required part of the standard call narrative of a prophet. The sequence goes like this: a) there is a theophany, b) within the theophany there is a specific call to the future prophet to start a new life of being God’s living and walking reminder of the will and acts of God, c) the future prophet, by this time in a state of bowel moving terror, declines for what seem like valid reasons, d) God dismisses the prophet’s objections, e) God sets out the new life that the prophet will lead. Our three sentences above are part “c)” in the sequence of prophet call events.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In the book of Luke we have already read one call narrative. It was early on and part d) was slightly modified, but it is the call of Mary of Nazareth to become the bearer of God. In that encounter, the tone seems to be more one of asking permission, or that is how it is usually interpreted and read. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We have also had a prophetic call by proxy: The calling of John the baptist. John does not get a voice in it at all. Instead, Zechariah is called to become his father and after that all is set up for John’s ministry. He is never asked in any Gospel account whether he wants to be part of this. It just happens. One might say that while Jeremiah is called before he is born, from his mother’s womb (Jer 1:5), John is called before he is even conceived. In Jeremiah, we also have a followup in which God basically says: “You were born for this.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In the calling of Peter, we have an added little twist. Somehow Jesus has just gotten done preaching which Peter probably expected of Jesus who had a name as a preacher by then. What Peter, Andrew, James,and John — and Zebedee for that matter — did not expect was that Jesus knew their business better than they did. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We might look at it as a call all in its own. Jesus calls them to do the job they already did and thought they had completed for the day. They, like all good prophets and probably anyone ever called to do the will of God, reply that what Jesus suggests is foolishness. Jesus’ answer is a boat sinking under the weight of fish, the very prize Bar-Jonah and Bar-Zebedee Seafood LLC is seeking. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In a way, Simon Bar-Jonah’s call is like that of Ezekiel. The theophany overwhelms him. Ezekiel has to be called a second time after sitting speechless at the banks of the Kabar for three weeks. Simon needs a second assurance as well.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It is charming to read the call narratives in state not quite unlike John the Baptist. In a Lutheran pew there sit many who like John became followers of Jesus before they could speak of think and in most of our cases, arrangements for our baptisms was made before we were born.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">There also sit many who were baptized in older years. Yet, for most of them even, that moment, though remembered, has been morphed by the process of remembering. Science says that we remember things in a peculiar way. Something happens and reprograms our brains with a trace of itself. As we remember it that part of the brain restructures once more. As we remember again we do not really remember. Instead we remember that we remembered. This is how stories of the good old days come stories of the good old days. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It might be pointless for us to ask each other to remember our calling. It might however not be strange to remember our calling if by that we mean the invitation to the work to which we have been set. Like Isaiah, Paul and Peter, it is important to have a clear sense who we are in the scheme of the things done for God. There can never be even the slightest sense of worthiness. Luther’s sacristy has this right: I am not worthy to speak or touch. This cannot happen because of me. It must happen in spite of me. Only you, O Lord, can make it happen. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">But what if what God intends through our work does indeed happen? What if the boats do get into danger of sinking, so to speak? These are times of peril for us. Pride crouches at the door. A sense of overwhelming might wait for us. Maybe even an Elijah like despair: “It will not matter. It will not be enough.”</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">We are all in need of the attitudes of Isaiah, Paul, and Peter. It is the only attitude that is capable of carrying on whether the boat is full or empty right then. It is the attitude that remembers who God is and even more recalls what we are not. It is in this manner that confession is good for the soul and it should probably attend our prayer more. </span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">The proud count fish and speak of their heavenly visions. The servants of God speak of the thorns in their side and the suffering of their lives but then witness to the greatness of Jesus Christ. </span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-36750611091299382762019-01-22T05:36:00.002-08:002019-01-22T05:36:21.335-08:00Texts for the 3rd Sunday after Epiphany, January 27th, 2019<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: Times; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b>First Reading: Nehemiah 8:1-3, 5-6, 8-10</b></span></div>
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<span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">1</span><span style="font-kerning: none;">All the people [of Israel] gathered together into the square before the Water Gate. They told the scribe Ezra to bring the book of the law of Moses, which the Lord had given to Israel. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">2</span><span style="font-kerning: none;">Accordingly, the priest Ezra brought the law before the assembly, both men and women and all who could hear with understanding. This was on the first day of the seventh month. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">3</span><span style="font-kerning: none;">He read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">5</span><span style="font-kerning: none;">And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people stood up. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">6</span><span style="font-kerning: none;">Then Ezra blessed the Lord, the great God, and all the people answered, “Amen, Amen,” lifting up their hands. Then they bowed their heads and worshiped the Lord with their faces to the ground. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">8</span><span style="font-kerning: none;">So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">9</span><span style="font-kerning: none;">And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to the Lord your God; do not mourn or weep.” For all the people wept when they heard the words of the law. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">10</span><span style="font-kerning: none;">Then he said to them, “Go your way, eat the fat and drink sweet wine and send portions of them to those for whom nothing is prepared, for this day is holy to our Lord; and do not be grieved, for the joy of the Lord is your strength.”</span></div>
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<span style="font-kerning: none;"><b>Psalm: Psalm 19</b></span></div>
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<span style="font-kerning: none;"><b>Second Reading: 1 Corinthians 12:12-31a</b></span></div>
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<span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">12</span><span style="font-kerning: none;">For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">13</span><span style="font-kerning: none;">For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">14</span><span style="font-kerning: none;">Indeed, the body does not consist of one member but of many. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">15</span><span style="font-kerning: none;">If the foot would say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">16</span><span style="font-kerning: none;">And if the ear would say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">17</span><span style="font-kerning: none;">If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">18</span><span style="font-kerning: none;">But as it is, God arranged the members in the body, each one of them, as he chose. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">19</span><span style="font-kerning: none;">If all were a single member, where would the body be? </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">20</span><span style="font-kerning: none;">As it is, there are many members, yet one body. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">21</span><span style="font-kerning: none;">The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">22</span><span style="font-kerning: none;">On the contrary, the members of the body that seem to be weaker are indispensable, </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">23</span><span style="font-kerning: none;">and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">24</span><span style="font-kerning: none;">whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">25</span><span style="font-kerning: none;">that there may be no dissension within the body, but the members may have the same care for one another. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">26</span><span style="font-kerning: none;">If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">27</span><span style="font-kerning: none;">Now you are the body of Christ and individually members of it. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">28</span><span style="font-kerning: none;">And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">29</span><span style="font-kerning: none;">Are all apostles? Are all prophets? Are all teachers? Do all work miracles? </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">30</span><span style="font-kerning: none;">Do all possess gifts of healing? Do all speak in tongues? Do all interpret? </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">31a</span><span style="font-kerning: none;">But strive for the greater gifts.</span></div>
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<span style="font-kerning: none;"><b>Gospel: Luke 4:14-21</b></span></div>
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<span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">14</span><span style="font-kerning: none;">Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">15</span><span style="font-kerning: none;">He began to teach in their synagogues and was praised by everyone.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">16</span><span style="font-kerning: none;">When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">17</span><span style="font-kerning: none;">and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">18</span><span style="font-kerning: none;">“The Spirit of the Lord is upon me,</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;">because he has anointed me</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;">to bring good news to the poor.</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;">He has sent me to proclaim release to the captives</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;">and recovery of sight to the blind,</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;">to let the oppressed go free,</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">19</span><span style="font-kerning: none;">to proclaim the year of the Lord’s favor.”</span></div>
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<span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">20</span><span style="-webkit-font-kerning: none;">And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. </span><span style="-webkit-font-kerning: none; font-stretch: normal; line-height: normal;">21</span><span style="-webkit-font-kerning: none;">Then he began to say to them, “Today this scripture has been fulfilled in your hearing.”</span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-6171770094414129832019-01-22T05:35:00.001-08:002019-01-22T05:35:07.565-08:00A Greek Text Study of Luke 4:14-21<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><b><span style="font-size: large;">Greek Study Luke 4:14-22</span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>V14<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">υπεστρεψεν </span><span style="font-kerning: none;">"<b>returned</b>", expresses space/sphere, so "empowered, or full of the Spirit", or accompaniment, "equipped with </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">του πνευματος (α ατος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. "<b>[the power] of the Spirit</b>" - ablative, expressing source.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">φημη (η</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>news</b>" - in a neutral sense - not in the sense of the English transliteration, <span class="Apple-tab-span" style="white-space: pre;"> </span>"fame".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">καθ (κατα) της περιχωρου (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"through <b>the [whole] countryside</b>" - surrounding region. meaning "throughout Galilee".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b></b></span><br /></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v15<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εδιδασκεν (διδασκω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">imperf. "<b>he taught</b>" - he was teaching. Imperfect expressing ongoing action, probably iterative, repeated action; "he went on teaching", Barclay.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">δοξαζομενος (δοξαζω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">perf. pas. part. "<b>everyone praised [him]</b>" A strong word, <span class="Apple-tab-span" style="white-space: pre;"> </span>usually reserved for God. The cause of the praise is usually attributed to Jesus' miracles, <span class="Apple-tab-span" style="white-space: pre;"> </span>but Luke links it to his teaching.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v16<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">hn teqrammenoV (trefw) </span><span style="font-kerning: none;">perf. pas. part. "<b>he had been brought up</b>" – idiom, <b><i>he had been fed, nourished, reared</i></b>. The perfect participle with the imperfect forms a periphrastic pluperfect serving to emphasize the duration of his living in Nazareth as a child and young man. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">των σαββατων (ον</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. "<b>the Sabbath day."</b></span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">το ειωθος (ειωθα</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">perf. part. <b>{as was his}custom</b>" - his habit ie Jesus was a pious Jew.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αναγνωναι (αναγινωσκω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. inf. "<b>to read</b>" - infinitive expresses purpose, "he stood <span class="Apple-tab-span" style="white-space: pre;"> </span>up [in order] to read." In the synagogue service the rabbi teacher stood read and sat to <span class="Apple-tab-span" style="white-space: pre;"> </span>teach. There was probably a cycle of readings, first from Torah followed by a reading <span class="Apple-tab-span" style="white-space: pre;"> </span>from the Prophets. The reading was in Hebrew with a translation in Aramaic.</span></span></div>
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<span style="font-kerning: none;"><b><span style="font-size: large;"> </span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v17<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">του προφητου (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. "<b>[the scroll] of the prophet</b>" – an idiomatic sense; "the scroll <span class="Apple-tab-span" style="white-space: pre;"> </span>which contains the writings of Isaiah the prophet".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αναπτυξας (αναπτυσσω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. part. "<b>unrolling</b>" </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ευρεν (ευρισκω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. "<b>he found</b>" Jesus found the reading in the scroll indicating it wasn't part of the Pericope. The scroll would have already been open ready for the reader. It <i>could</i> just mean Jesus "found on the page."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ην γεγραμμενον </span><span style="font-kerning: none;">"<b>it is written</b>" - the imperfect with the perfect participle forms a periphrastic pluperfect. Establishing a tense separation between the reading Jesus found and what was written.</span></span></div>
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<span style="font-kerning: none;"><b><span style="font-size: large;"> </span></b></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v18<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">κυριου (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. "<b>[the Spirit] of the Lord</b>" – ablative of origin, "the Spirit poured out from the Lord.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">επι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">"<b><i>is </i>on/over [me]</b>" - Spacial - expressing the fact that the Spirit has come upon Jesus to enable his ministry he is "consecrated", set apart, to perform. This ministry is defined in four infinitival phrases: "to communicate ..", "to proclaim ..", "to release .." and "to preach .. (v19)."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εινεκεν </span><span style="font-kerning: none;">+ gen. "<b>because</b>" - <i>for the sake of</i>. Causal clause, "<i>for this reason</i> <i>[he anointed me</i>]." "Anointed" in the sense of commissioned to undertake a particular task. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ευαγγελισασθαι (ευαγγελιζω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. inf. "<b>to preach good news</b>" – i.e. <i>to communicate</i>. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">απεσταλκεν</span><span style="font-kerning: none;">, "<b>he has sent</b>", In the NT this word usually includes the content of the communication, namely the announcement of the coming kingdom of God and the invitation to enter ("repent and believe"). The word by itself simply means "important communication."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πτωχοις</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">dat. adj. "<b>the poor</b>" identifying for whom the preaching is performed.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">κηρυξαι (κηρυσσω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. inf. "<b>to proclaim/preach” -</b> a purpose clause.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αφεσιν (ις εως</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>freedom</b>,<b>forgiveness, remission, pardon</b>”, from captivity. Clearly tapping into the slavery imagery, exodus and exile, but in the sense of "freedom from slavery to sin", so "forgiveness."</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αιχμαλωτοις (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">dat. "<b>the prisoners</b>" identifying for whom the freedom is performed.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αναβλεψιν (ις εως</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>recovery of sight</b>" - restoration of sight- spiritual sense is intended. Due to sin, people are blind to the Word of God and divine revelation is withheld.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">τυφλοις </span><span style="font-kerning: none;">dat. adj. "<b>for the blind</b>".</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αποστειλαι (αποστελλω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. inf. "<b>sent</b> <b>to” </b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εν αφεσει (ις εως</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;"><b>[to release] in freedom, liberty</b>. a modal phrase expressing manner, "to send away in freedom the </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">τεθραυσμενους (θραυω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">perf. pas. part. "<b>oppressed</b>" - <i>down-trodden</i>.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v19<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">κηρυξαι (κηρυσσω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. inf. "<b>to proclaim</b>" - the fourth and final infinitive</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ενιαυτον (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>the year</b>" – <i>era</i> </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>κυριου (ος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. "<b>of the Lord's</b>" an idiom, <i>"this is God's year to act</i>!"</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">δεκτον</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"> </span><span style="font-kerning: none;">adj. "<b>favor</b>" - <i>acceptable, welcome, agreeable,</i> <i>favorable, acceptable</i>", the year in which God's will and purpose in Christ is operative for salvation. This may relate to the fulfilment of Jubilee, Leviticus 25, the fiftieth year when slaves are released, debts cancelled, etc. In Christ, Jubilee is spiritually realized, which, of course, is the point Jesus draws from the texts.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v20<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πτυξας (πτυσσω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. part. "<b>he rolled up [the scroll]</b>" - temporal, so <i>when</i>.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">αποδους (αποδιδωμι</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. part. "<b>gave it back to</b>".</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">υπηρετη (ης ου</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">"<b>the assistant”</b>. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εκαθισεν (καθιζω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. "<b>sat down</b>" - he sat down. took the preacher's seat!</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">παντων </span><span style="font-kerning: none;">gen. adj. "<b>[the eyes] of everyone</b>" </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ησαν ατενιζοντες </span><span style="font-kerning: none;">"<b>were fixed [on him]</b>" – i.e. focused. a periphrastic imperfect. The word expresses an intense focused gaze and is used by Luke at important moments when people's attention is concentrated.</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v21<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ηρξατο (αρχω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">aor. "<b>he began</b>" The use of this word differs depending on the context. Often it serves to emphasize the importance of what is said. </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">σημερον </span><span style="font-kerning: none;">adv. "<b>today</b>" - emphatic serving to underline the fact that the fulfilment of Isaiah's prophecy is palpable.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;"><span class="Apple-tab-span" style="white-space: pre;"> </span></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">πεπληρωται (πληροω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">perf. pas. "<b>is fulfilled</b>" – <i>completed</i> happening now.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εν τοις ωσιν υμων </span><span style="font-kerning: none;">"<b>in your hearing</b>" – literally <i>in the ears.</i> It is unclear <i>what</i> is "in the ears." Is it scripture, or that which is fulfilled. Probably the latter - the promise is being realized at the moment of their hearing. </span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;"><b>v22<span class="Apple-tab-span" style="white-space: pre;"> </span></b></span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εμαρτυρουν (μαρτυρεω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">imperf. "<b>spoke well of</b>" - witnessing, bearing testimony to, speaking of. What better place than a synagogue to gather a quorum of witnesses to the truth! Yet, the question that follows evidences skepticism on the part of the congregation, so possibly "everyone noticed what he said", a dative of disadvantage; "everyone spoke up </span><span style="font-kerning: none; text-decoration: underline;">against him</span><span style="font-kerning: none;">" as they </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">εθαυμαζον (θουμαζω</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">imperf. "<b>were amazed</b>" - ongoing action. Amazement is an important initial response to the gospel; the kind of response a person makes when confronted with theophany. Mark plays with this response: his gospel begins and ends with people being amazed; "amazement" is a sot of pre faith response.</span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">της χαριτος (ις ιτος</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red;">) </span><span style="font-kerning: none;">gen. "<b>[the words] of grace</b>”. Possibly an objective genitive, so "words about grace". The word "grace" </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">χαριτος </span><span style="font-kerning: none;">is translated in many ways: "winning words" ,"well spoken", " wonderful things said", "beautiful words", "astonished by his eloquence", "the words of charm" – idiomatically - "They were astonished words of such grace should fall from his lips".</span></span></div>
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<span style="font-size: large;"><span style="font-kerning: none;">τοις εκπορευομενοις (εκπορευομαι</span><span style="-webkit-font-kerning: none; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">) </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(0, 0, 0); color: black; font-family: "Times New Roman"; font-stretch: normal; line-height: normal;">pres. part. "<b>that came</b>" </span></span></div>
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<span style="font-size: large;"><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(255, 0, 0); color: red; font-family: Symbol; font-stretch: normal; line-height: normal;">ουχι </span><span style="-webkit-font-kerning: none;">"<b>[Isn't this Joseph's son?]</b>" - This negation is used where a question presumes a positive answer. The question evidences the skepticism of the congregation. <i>Familiarity breeds contempt</i>.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-60742612840069246282019-01-22T05:34:00.002-08:002019-01-22T05:34:24.679-08:00A Reflection on Luke 414-21<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: "Comic Sans MS"; font-stretch: normal; line-height: normal;">
<span style="-webkit-font-kerning: none;"><span style="font-size: large;">Sometimes it happens that when you start to pray, you find you can pray well. At other times, even when you have expended great effort, you may find your efforts frustrated. This experience is to make you learn that you must exert yourself constantly, for having once gained the gift of prayer, you must be careful to keep it safe (29. Philokalia 1:179). — Evagrios of Pontus</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">A beginning note: The lectionary disassembles an episode in the ministry of Jesus this week and next week. Jesus walks into he synagogue in Nazareth and all does not go well. This week’s half of the episode leaves off before the conflict happens. I chose not to separate things this week or next week. So, you will hear that Jesus’ sermon is not well received even though Sunday’s text does not quite get there this week.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">It is texts like Luke 4 that give rise to the idea that Luke writes a social justice Gospel. That notion is really hard to argue with since it is generally held that Luke writes into a rich community and since his stories seem to, in part, want to answer the question: “How can a rich man be saved?” The rich fool and Lazarus give details.</span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">The themes in the reading that Jesus is given to speak on in the synagogue are not new to us. They are contained in the canticles of Mary and Zachariah from chapter 1: Restoration and redemption, and both canticles anticipate or announce the imminent presence of God and Messiah. We, the readers of Luke’s Gospel, already know that Jesus is that Messiah. His birth came with angels’ song and his baptism with the very voice of God. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Speaking of the voice of God, Alan Rickman just died. Long before he played Snape in Harry Potter he got to be the voice of God: Metatron, in the movie Dogma, but that is another story. But still, his best line is: “All who are not dead or from a parallel dimension do well to hold their ears right about now,” right before the true vocalization of God makes the banished angel Bartleby’s head explode. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In a way, Jesus should probably have prefaced his sermon in Nazareth in Luke 4 with Rickman's/ Megatron’s line. In a way, it made his listeners’ heads explode. How could he claim the words of ancient prophecy, of ancient lore, to be referring to himself? How dare he! But then, remember, that you and I are by now of a parallel dimension. We know, having read the first 3 chapters, who Jesus is. Nazareth, on the other hand, is deaf to this. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Ancient words read by the faithful have a function in the faith where they are treasured. They serve as a voice of wisdom, history, identity, and, yes, God. We ponder them and rearrange and reset our lives and our living by what they say to us. We hear them and rebel against them too. As a matter of fact, that seems to be the more common response. We find ways to shield ourselves from the voice. We hold our ears so to speak, so that the true awesome creating and killing voice of God can somehow not get to us. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Yet there are certainly times when we have taken our hands away from our ears — maybe to scratch our nose — when it suddenly intrudes and when that happens, all manner of things get wrecked like moneychangers’ tables in the Temple; and some things get healed as well. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">In Nazareth, God was about to do an old thing, that is God was about to fulfill the words of ancient prophets, a fulfillment that really ought to have been looked forward to. Unknown prophets like Simeon saw it and said so. (2:29ff) </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Is the fulfillment of God’s promises something we actually wish to see or are our spirits quietly whispering the refrain of Melville’s Bartleby: we “would prefer not to?” Melville’s Bartleby dies a much less fantastic and much less messy death than Dogma’s Bartleby. Melvin’s Bartleby starves, he preferred not to eat. </span></span></div>
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<span style="font-kerning: none;"><span style="font-size: large;">Do you prefer God and God’s plan or do you prefer them not? When God’s great plan is read do you prefer it not come to be in your sight? If God’s voice sounds from the promises of prophecy do you prefer not to hear? </span></span></div>
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<span style="-webkit-font-kerning: none;"><span style="font-size: large;">“Of course not! That would be silly,” you say. And everyone in Nazareth agrees with you. But they still try to take Jesus to the cliff.</span></span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0tag:blogger.com,1999:blog-7748903636928362593.post-9147523272277983102018-11-06T06:48:00.001-08:002018-11-06T06:48:58.782-08:00The Texts for the 25th Sunday after Pentecost, Proper 32 2018<div style="-webkit-text-stroke-color: rgb(0, 0, 0); -webkit-text-stroke-width: initial; font-family: Times; font-size: 18.7px; font-stretch: normal; line-height: normal;">
<span style="font-kerning: none;"><b>First Reading: 1 Kings 17:8-16</b></span></div>
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<span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">8</span><span style="font-kerning: none;">The word of the Lord came to </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(211, 211, 211); color: lightgrey;">[</span><span style="font-kerning: none;">Elijah,</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(211, 211, 211); color: lightgrey;">]</span><span style="font-kerning: none;"> saying, </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">9</span><span style="font-kerning: none;">“Go now to Zarephath, which belongs to Sidon, and live there; for I have commanded a widow there to feed you.” </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">10</span><span style="font-kerning: none;">So he set out and went to Zarephath. When he came to the gate of the town, a widow was there gathering sticks; he called to her and said, “Bring me a little water in a vessel, so that I may drink.” </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">11</span><span style="font-kerning: none;">As she was going to bring it, he called to her and said, “Bring me a morsel of bread in your hand.” </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">12</span><span style="font-kerning: none;">But she said, “As the Lord your God lives, I have nothing baked, only a handful of meal in a jar, and a little oil in a jug; I am now gathering a couple of sticks, so that I may go home and prepare it for myself and my son, that we may eat it, and die.” </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">13</span><span style="font-kerning: none;">Elijah said to her, “Do not be afraid; go and do as you have said; but first make me a little cake of it and bring it to me, and afterwards make something for yourself and your son. </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">14</span><span style="font-kerning: none;">For thus says the Lord the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth.” </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">15</span><span style="font-kerning: none;">She went and did as Elijah said, so that she as well as he and her household ate for many days. </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">16</span><span style="font-kerning: none;">The jar of meal was not emptied, neither did the jug of oil fail, according to the word of the Lord that he spoke by Elijah.</span></div>
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<span style="font-kerning: none;"><b>Psalm: Psalm 146</b></span></div>
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<span style="font-kerning: none;"><b>Second Reading: Hebrews 9:24-28</b></span></div>
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<span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">24</span><span style="font-kerning: none;">Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf. </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">25</span><span style="font-kerning: none;">Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own; </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">26</span><span style="font-kerning: none;">for then he would have had to suffer again and again since the foundation of the world. But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself. </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">27</span><span style="font-kerning: none;">And just as it is appointed for mortals to die once, and after that the judgment, </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">28</span><span style="font-kerning: none;">so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.</span></div>
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<span style="font-kerning: none;"><b>Gospel: Mark 12:38-44</b></span></div>
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<span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">38</span><span style="font-kerning: none;">As </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(211, 211, 211); color: lightgrey;">[</span><span style="font-kerning: none;">Jesus</span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(211, 211, 211); color: lightgrey;">]</span><span style="font-kerning: none;"> taught, he said, “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">39</span><span style="font-kerning: none;">and to have the best seats in the synagogues and places of honor at banquets! </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">40</span><span style="font-kerning: none;">They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”</span></div>
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<span style="-webkit-font-kerning: none; font-family: "Lucida Grande"; font-stretch: normal; line-height: normal;"> </span><span style="font-kerning: none;"> </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">41</span><span style="font-kerning: none;">He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">42</span><span style="font-kerning: none;">A poor widow came and put in two small copper coins, which are worth a penny. </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">43</span><span style="font-kerning: none;">Then he called his disciples and said to them, “Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. </span><span style="-webkit-font-kerning: none; -webkit-text-stroke-color: rgb(128, 128, 128); color: grey; font-size: 10px; font-stretch: normal; line-height: normal;">44</span><span style="font-kerning: none;">For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.”</span></div>
Bartimaeushttp://www.blogger.com/profile/12811015267570429852noreply@blogger.com0