Abba
is an Aramaic word equivalent to our word Father. It is not like our word Daddy but full of respect. There is also wide use of the term in prayer for Greek speaking Jews according to Thayers.
A forthtelling of David
Matt 22:44, Mark 12:36, Luke 20:42, Acts 2:34
Ps 110:1
Yahweh says to my Lord: ” Sit at My right hand Until I make Your enemies a footstool for Your feet.”
Apostle
The sense of the original language is an ambassador. However ambassador has a political and governmental context. A Delegate carries the same idea of a commission but in a more generic application.
Begotten
It is challenging to understand this term completely when we consider our Lord. He is pre-existent and not a created being so it would be wrong to think of him as being sired. The original word carries with it the idea of unique, and the birth process. The translation to bring forth communicates the reality for our Lord and Christians.
Blessed
In the New Testament the word makarios (mak-ar’-ee-os) is used 50 times. It is a prolonged form of the poetical makar (meaning the same); supremely blest; by extension, fortunate, well off: It could also be translated happy. What comes to mind is the practice of the patriarchal fathers bestowing good, benefit and favor to their sons. Our Lord blessed the Passover meal. For Christians being blessed spiritually far outweighs the fading treasures of this world. The terms well off and fortunate seem too materialistic to capture what God has done for us.
Fox Luke 13:32
RANDALL BUTH references Jewish sources including Jerusalem Talmud, Shabbat 12c, chpt. 10, halachah 5. Compare Bava Metsi’a 84b. First, Hebrew culture shared with the rest of ancient Mediterranean cultures the implication of “fox” as a crafty animal. There is also a second meaning. Jesus was not implying that Herod was sly, rather he was commenting on Herod’s ineptitude, or inability, to carry out his threat. Jesus questioned the tetrarch’s pedigree, moral stature and leadership, and put the tetrarch “in his place.” This exactly fits the second rabbinic usage of “fox.”
Conform
NT:4831 summorphizomai (soom-mor-feed’-zo-mahee); this word is only used in Christian writings: to be conformed to, to grant or invest with the same form, to share the likeness of, to take on the same form as (what Christ took on through his death, Phil 3:10). This is an essential process with our willingness, where God transforms us.
Crowns
The New Testament uses two words translated as crown. Usually stephanos a wreathe typically for victory is used , and Diadeema the kingly band for the head: Rev 12:3; 13:1; 19:12.
Elder
Elder NT:4243, 4245 presbeuo (pres-byoo’-o); to be a senior, there are classic Greek history there are examples of these acting as a representative hence an ambassador. The Delegates (Apostles) acted in this role. 2Cor 5:20, Eph 6:20.
NT:1985 episkopos (ep-is’-kop-os); a superintendent. ! Tim 3:2, Titus 1:7, James 5:14, 1 Tim 4:14
In the congregations their role is overseer, and shepherds. 1 Peter 5:1-3
Forthteller
The term prophet has come to be associated with predicting the future. This tends to obscure the purpose and calling God has given his prophets which is to speak forth His word to his people and others. This purpose is critical, central, evident, and is captured by the term forthteller. I credit Russell Boatman for sharing this concept. Some of a forthteller’s message may be of future events but even so he is God’s spokesman.
Fornication
NT:4202 porneia: fornication, used properly, of illicit sexual intercourse, that is sex outside ouf marriage. It is a broad term from which we get our English term pornography.
Fox
Luke 13:32
RANDALL BUTH references Jewish sources including Jerusalem Talmud, Shabbat 12c, chpt. 10, halachah 5. Compare Bava Metsi’a 84b. First, Hebrew culture shared with the rest of ancient Mediterranean cultures the implication of “fox” as a crafty animal. There is also a second meaning. Jesus was not implying that Herod was sly, rather he was commenting on Herod’s ineptitude, or inability, to carry out his threat. Jesus questioned the tetrarch’s pedigree, moral stature and leadership, and put the tetrarch “in his place.” This exactly fits the second rabbinic usage of “fox.”
Generation
Some translations with premillenial agendas choose to use race. The original word has varied meanings. Generation has the most evidence.
Gentile
NT:1484 ethnos (eth’-nos); a race or nation , i.e. a tribe; specially, a foreign one that is not Jewish (usually by implication, pagan) We get our English word Ethnic from this.
Harlot
According to Thayer NT:4204 pornee, a woman who sells her body for sexual uses, a prostitute, but generally any woman indulging in sexual activity outside of marriage whether for profit or for lust.
Jesus
NT:2424 Iesous (ee-ay-sooce’); of Hebrew origin [OT:3091]; Jesus (i.e. Yehoshua), the name of our Lord and two (three) other Israelites: KJV – Jesus. OT:3091 Yehowshuwa` (yeh-ho-shoo’-ah); or Yehowshu` a (yeh-ho-shoo’-ah); from OT:3068 and OT:3467; Yahweh-saved; Yehoshua (i.e. Joshua), the Jewish leader: -Jehoshua, Jehoshuah, Joshua. Compare OT:1954, OT:3442. It is by a long erroneous traditon that the name of our Lord is translated Jesus. There is no J in Greek, Aramaic or Hebrew. Some scholars and groups are extremely militant on name even to the point of accusations of heresy and forming movements. Most translations and Christians today ignore the issue.
The use of J is arose in the translation Latin to English. . In the 1500’s J had a Y sound.
“The form of J was unknown in any alphabet until the 14th century. Either symbol (J,I) used initially generally had the consonantal sound of Y as in year. Gradually, the two symbols (J,l) were differentiated, the J usually acquiring consonantal force and thus becoming regarded as a consonant, and the I becoming a vowel. It was not until 1630 that the differentiation became general in England. The letter J developed from the letter I and was used to avoid confusion. Chambers’s Encyclopedia says that in medieval handwriting the small i was liable to be confused with one of the strokes of a preceding or following u. Therefore an oblique stroke and later a dot was often made over the i. Alternately, the i was prolonged below the line. “ Later the J developed its own sound.
The name of God in the Old Testament has even more challenges for translators, however it is certain His name is not Jehovah. As found in one Revised Standard Preface “The form Jehovah is of late medieval origin; it is a combination of the consonants of the Divine Name and the vowels attached to it by the Masoretes but belonging to an entirely different word (Adoni). The sound of Y is represented by J and the sound of W by V, as in Latin. The word “Jehovah” does not accurately represent any form of the Name ever used in Hebrew. As Greg Hartman writes “ The scholars who worked on the first English Bibles weren’t aware of some of these finer points of Hebrew scholarship, however. So when they saw YHWH in the texts, along with the vowels for “Adonai,” they … came up with the strange hybrid word “Jehovah.”
My rational in my approach is to consider what name our Lord was called by his own family, and the disciples of his day. It should not be too difficult for us to know his given name. Perhaps we can gradually become familiar with Yeshua. I have used Hebrew forms for other names that have as a root the name of God.
Justification
This word is translated from NT:1347 dikaiosis (dik-ah’-yo-sis). It is a pivotal theological concept in the Book of Romans. This is a judicial term. We who are guilty are declared innocent because of Christ, who takes the guilt on himself. This is a spiritual blessing for followers of The Anointed. Rom 5:1 Therefore, being justified by faith, we have peace with God, through our Lord Yeshua The Anointed
Love
Our English does not capture the distinctions in Greek communication regarding the concept of love. I have called out the literal in many locations.
C. S, Lewis wrote , “Charity means love. It is called Agape in the N.T. to distinguish it from Eros (sexual love), Storge (family affection) and Philia (friendship). So there are 4 kinds of ‘love’,
phileo (fil-eh’-o); 5368 to be a friend to (fond of [an individual or an object]). This is the love of friendship and companionship. This love is a product of mutual of interests, and experiences. This is a love we choose unlike storge The word can also refer to a greeting kiss.
agapaoo, agapoo; (ag-ap-ah’-o) 25 to love, to be full of good-will and exhibit the same. This is Christian love, the love the Father has for us and what we have for each other. Agape is the love of giving, of self-sacrifice, and of benevolence. The concept was expressed long ago in the word charity but the term has since taken a less profound meaning.
epithumia pithumeo (ep-ee-thoo-meh’-o) 1937 This Greek word is in the New Testament and can be translated “desire.” When meant negatively, it’s translated “lust.” In a positive sense, it’s a genuine physical desire or appetite.
Eros Another word for love not used in the New Testament but it is found in the song of Solomon 1:2.
Storgē is also not used in the New Testament. This love is one of affection or belonging. It’s the kind of love we have for our relatives, simply because they are family.
It should be noted that the Old Testament quotations in the New Testament do not always match our translations. The Septuagint Greek version is frequently quoted which can vary. Even so the main thoughts are accurate.
Magic
Many translations use the word sorcerer. This word conjures up many images of the occult. Scripture condemns divination, witchcraft, and other forms of seeking spiritual knowledge apart from God. The word translated as sorcery is interesting as it has roots in healing. We can imagine the desperation people had with various illnesses and that they turned to those they thought could help. We can see these individuals also as tools for revenge. Examples like Simon from Acts 8 should give us warning as to their motives, power, and deeds.
NT:5332 pharmakeus (far-mak-yoos’); from pharmakon (a drug, i.e. spell-giving potion); a druggist (“pharmacist”) or poisoner, i.e. (by extension) a magician:KJV – sorcerer.
Mary
OT:4813 Miryam; rebelliously
Pharisee
A Jewish sect with roots from Hasidim second century BC (Gk:Pharisees, from Aramaic. perisha’, “separated”) They attempted a strong commitment to observance of the Law as intercepted and applied by the scribes (lawyers). The laws on tithing and ritual purity were a particular focus. This effort was at least in part a response to the growing and pervasive rise of Hellenism, or Greek culture and language.
Place of rest
The writer in Hebrews uses two words related to rest in his discourse. 2663 katapausis, resting abode, and in verse 9 4520, sabbatismos a “sabbatism” a keeping of rest. I have tried to bring out the distinction as most translation settle for “rest”. The Hebrew writer is not imposing Saboth keeping on the church but referring to the promised land of Israel and the promised land of Christians. The example of God resting from his work is not a path to obligation but of hope through faith.
Revelation gems
These stones are nearly the same with those on the breastplate of the high priest, Ex 28:17, etc., and probably were intended to express the meaning of the Hebrew words there used.
Notes per Barnes notes
jasper The jasper stone is mentioned again in Revelation 21:11 where it is described as a stone most precious and of dazzling brightness, clear as crystal. Perhaps a diamond although some say it was quartz.
sardine stone The sardius is a dark red stone. Orpheus speaks of “the blood colored sardius”
sapphire; hardness to the diamond, usually of an azure or sky-blue color, but of various shades.
chalcedony; uncrystallized translucent variety of quartz, having a whitish color, and of a luster nearly like wax. When it is arranged in “stripes,” it constitutes “agate”. The carnelian is of a deep flesh red, or reddish white color.
emerald; green
sardonyx; derived from “Sardis,” a city in Asia Minor and [onux], from the resemblance of its color to the flesh and the nail. It is a silicious stone or gem, nearly allied to the onyx. The color is a reddish yellow, nearly orange
sardius; derived from “Sardis,” and the name was probably given to the gem because it was found there. It is a stone of a blood-red or flesh color, and is commonly known as a “carnelian.”
chrysolite; means “golden stone,” and was applied by the ancients to all gems of a golden or yellow color, probably designating particularly the topaz. Some say it is a green gem.
beryl; a mineral of great hardness, and is of a green or bluish-green color. It is identical with the emerald, except in the color, the emerald having a purer and richer green color
topaz, a well-known mineral, said to be so called from “Topazos,” a small island in the Arabian Gulf. It is generally of a yellowish color, and pellucid, but it is also found of greenish, bluish, or brownish shades.
chrysoprase; variety of quartz. It is commonly apple-green, and often extremely beautiful. It is translucent, or sometimes semi-transparent; its hardness little inferior to flint
hyacinth; like the well-known flower of that name, usually of a deep purple or reddish blue. Here it denotes a gem of this color. It is a red variety of “zircon.”
amethyst. a gem of a deep purple or violet color. The word is derived from to be intoxicated, because this gem was supposed to be an antidote against drunkenness. It is a species of quartz,
pearls;
pure gold, like transparent glass.
Righteousness, Justified, Justification
God speaks to us in Romans and elsewhere using several related words that have been translated differently in various versions.
In essence Paul is telling us that we have been declared not guilty and righteous even though we are guilty. This comes about only through the favor of God and the righteousness of The Anointed who stands in our place as the propitiation sacrifice.
In Romans I have chosen to render dikaiosunee 1343 as righteousness where as some render it justification. This seems to be more in line with the original thought. Righteousness is an end quality whereas justification is a means. For the Christian they are integral.
Below is how Thayers defines them
dikaios, dikaia, dikaion NT:1342
righteous, observing divine and human laws; one who is such as he ought to be
dikaiosunee, dikaiosunees, hee NT:1343
the virtue or quality or state of one who is dikaios;
dikaiooo, dikaioo; NT:1344
1. properly, to make to render righteous or such as he ought to be
2. tina, to show, exhibit, evince, one to be righteous, such as he is and wishes himself to be considered
3. tina, to declare, pronounce, one to be just, righteous, or such as he ought to be,
a. with the negative idea predominant, to declare guiltless one accused
dikaiooma, dikaioomatos, to NT:1345
1. that which has been deemed right so as to have the force of law
a. what has been established and ordained by law, an ordinance: Rom 1:32
b. a judicial decision, sentence; of God acceptable to him, Rom 5:16; or unfavorable: Rev 15:4
dikaioosis, dikaiooseoos, hee NT:1347
the act of God’s declaring men free from guilt and acceptable to him Rom 4:25
School master
In Galatians 3:23-24 Paul uses the word paidagogos (pronounced pahee-dag-o-gos’) defined as a boy leader, a servant whose office it was to take the children to school; (by implication [figuratively] a tutor. I chose to call it a child-conductor, not so much a teacher as a person to get us to the right place to learn.
According to Thayers “Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood.”
Scribes
These were members of a learned class in ancient Israel even from the time of Hezekiah through New Testament times who studied the Scriptures and served as copyists, editors, and teachers. They became a well respected upper class in the time of Christ. They were also called lawyers. Title of honor such a Rabbi were bestowed by the people. They were from the tribe of Levi and typically made this a lifelong occupation. They are also called students of the Law. (Matt 22:35; Luke 7:30; 10:25; 11:45,52; 14:3). They are called (nomodidaskaloi), “doctors of the Law” (Luke 5:17; Acts 5:34).
The work was first of all that of jurists. Their business was threefold: (1) to study and interpret the law; (2) to instruct the Hebrew youth in the law; (3) to decide questions of the law.
Secret
I have kept the rendering of NT:3466 nmusteerion, musteeriou, as secret. It is a hidden thing, a secret, or a mystery. Mystery does not seem to capture the hidden quality as well and implies that lack of understanding is the cause. Part of the spiritual blessing we enjoy is that God has made known the secret things of the good news and the faith. Therefore just as with Deacons (servants) we hold on to these secrets with a clear conscience, not to keep them from others but to proclaim them.
Subject
In some cases to be “subordinate” provides more clarity than being “subject”. I think we understand being subordinate from our work experience.
The Gospel of Mark
Notice the frequent and distinctive use of immediately. NT:2117 euthus, straightway, immediately, forthwith: from Thayer’s Greek Lexicon
Mark 1:10, Mark 1:12, Mark 1:18, Mark 1:20, Mark 1:21, Mark 1:28, Mark 1:29, Mark 1:30, Mark 1:42, Mark 1:43, Mark 2:8, Mark 2:12, Mark 3:6, Mark 4:5, Mark 4:15, Mark 4:16, Mark 4:17, Mark 4:29, Mark 5:2, Mark 5:29, Mark 5:30, Mark 5:42, Mark 5:42, Mark 6:25, Mark 6:27, Mark 6:45, Mark 6:50, Mark 6:54, Mark 7:25, Mark 8:10, Mark 9:15, Mark 9:20, Mark 9:24, Mark 10:52, Mark 11:2, Mark 11:3, Mark 14:43, Mark 14:45, Mark 14:72, Mark 15:1
The Gospel of Matthew
Notice the frequency of fulfillment citations, and the nine times the term Son of David is used.
The Gospel of Luke
There is a sense that Luke is writing for the outcast.
The Gospel of John
Take note of the I am statements as listed, the personal interviews, dualism comparisons, and the use of irony. “I am” reminds us of Exodus 3:13-14
Ex 3:13-14 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? What shall I say unto them? 14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. ASV
Gk Eegoo eimi I am
John 4:26
26 Jesus saith unto her, I am he that speaks to you ASV
John 6:20-21
20 But he saith unto them, I am ; be not afraid. ASV
21 They were willing therefore to receive him into the boat: and straightway the boat was at the land whither they were going.
John 6:35
35 Jesus said to them, “I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst. NAS
John 6:41
41 The Jews therefore were grumbling about Him, because He said, “I am the bread that came down out of heaven.” NAS
John 6:48
48 “I am the bread of life. NAS
John 6:51
51 “I am the living bread that came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread also which I shall give for the life of the world is My flesh.” NAS
John 7:28
28 Jesus therefore cried out in the temple, teaching and saying, “You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. NAS
John 7:29
29 “I know Him; because I am from Him, and He sent Me.” NAS
John 7:33
33 Jesus therefore said, “For a little while longer I am with you, then I go to Him who sent Me. NAS
John 8:12
12 Again therefore Jesus spoke to them, saying, “I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life.” NAS
John 8:18
18 “I am He who bears witness of Myself, and the Father who sent Me bears witness of Me.” NAS
John 8:21
21 He said therefore again to them, “I go away, and you shall seek Me, and shall die in your sin; where I am going, you cannot come.” NAS
John 8:23
23 And He was saying to them, “You are from below, I am from above; you are of this world, I am not of this world. NAS
John 8:23
23 And He was saying to them, “You are from below, I am from above; you are of this world, I am not of this world. NAS
John 8:24
24 “I said therefore to you, that you shall die in your sins; for unless you believe that I am He, you shall die in your sins.” NAS
John 8:28
28 Jesus therefore said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. NAS
John 8:43
43 “Why do you not understand what I am saying? It is because you cannot hear My word. NAS
John 8:58
58 Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.” NAS
John 9:5
5 “While I am in the world, I am the light of the world.” NAS
John 9:5
5 “While I am in the world, I am the light of the world.” NAS
John 9:9
9 Others were saying, “This is he,” still others were saying, “No, but he is like him.” He kept saying, “I am the one.” NAS
John 10:7
7 Jesus therefore said to them again, “Truly, truly, I say to you, I am the door of the sheep. NAS
John 10:9
9 “I am the door; if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture. NAS
John 10:11
11 “I am the good shepherd; the good shepherd lays down His life for the sheep. NAS
John 10:14
14 “I am the good shepherd; and I know My own, and My own know Me, NAS
John 10:36
36 do you say of Him, whom the Father sanctified and sent into the world,’ You are blaspheming,’ because I said,’ I am the Son of God’? NAS
John 11:15
15 and I am glad for your sakes that I was not there, so that you may believe; but let us go to him. ” NAS
John 11:25
25 Jesus said to her, “I am the resurrection and the life; he who believes in Me shall live even if he dies, NAS
John 12:26
26 “If anyone serves Me, let him follow Me; and where I am, there shall My servant also be; if anyone serves Me, the Father will honor him. NAS
John 13:13
13 “You call Me Teacher and Lord; and you are right, for so I am. NAS
John 13:19
19 “From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. NAS
John 13:19
19 “From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. NAS
John 13:33
33 “Little children, I am with you a little while longer. You shall seek Me; and as I said to the Jews, I now say to you also, ‘Where I am going, you cannot come.’ NAS
John 13:33
33 “Little children, I am with you a little while longer. You shall seek Me; and as I said to the Jews, I now say to you also, ‘Where I am going, you cannot come.’ NAS
John 14:3
3 “And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also. NAS
John 14:4
4 “And you know the way where I am going.” NAS
John 14:6
6 Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father, but through Me. NAS
John 14:10
10 “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. NAS
John 14:11
11 “Believe Me that I am in the Father, and the Father in Me; otherwise believe on account of the works themselves. NAS
John 14:20
20 “In that day you shall know that I am in My Father, and you in Me, and I in you. NAS
John 15:1
1 “I am the true vine, and My Father is the vinedresser. NAS
John 15:5
5 “I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing. NAS
John 16:5
5 “But now I am going to Him who sent Me; and none of you asks Me, ‘Where are You going?’ NAS
John 16:28
28 “I came forth from the Father, and have come into the world; I am leaving the world again, and going to the Father.” NAS
John 16:32
32 “Behold, an hour is coming, and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me. NAS
John 17:11
11 “And I am no more in the world; and yet they themselves are in the world, and I come to Thee. Holy Father, keep them in Thy name, the name which Thou hast given Me, that they may be one, even as We are. NAS
John 17:14
14 “I have given them Thy word; and the world has hated them, because they are not of the world, even as I am not of the world. NAS
John 17:16
16 “They are not of the world, even as I am not of the world. NAS
John 17:24
24 “Father, I desire that they also, whom Thou hast given Me, be with Me where I am, in order that they may behold My glory, which Thou hast given Me; for Thou didst love Me before the foundation of the world. NAS
John 18:5
5 They answered Him, “Jesus the Nazarene.” He said to them, “I am He.” And Judas also who was betraying Him, was standing with them. NAS
John 18:6
6 When therefore He said to them, “I am He,” they drew back, and fell to the ground. NAS
John 18:8
8 Jesus answered, “I told you that I am He; if therefore you seek Me, let these go their way,” NAS
John 19:21
21 And so the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said,’ I am King of the Jews. ‘” NAS
Usurp Authority
In 1 Tim 2:12 we find a unique term “But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. KJV translates this a usurp authority over a man.” The Greek text has this phrased somewhat differently.
NT:831 authenteo (ow-then-teh’-o); from a compound of NT:846 and an obsolete hentes (a worker); to act of oneself, Thayers: one who does a thing himself.
Perhaps men have stretched this too far. To usurp authority seems too harsh and narrow. Yes men have been given leadership in the church and the home. Women stand by our side as true treasures in the kingdom with unique gifts and insight. In many ways they rather than men imitate more completely the qualities of God. I ask is it true that Paul teaching them to not go out on their own but to work within the framework God has constructed?
1 Cor 11:11-13 However, in the Lord, neither is woman without man, nor is man without woman. 12 For as the woman is from the man, so also the man is through the woman; and all things originate from God.
Acts 15 records the Council of Jerusalem. It should be noted that it was determined by the Delegates through the Holy Spirit that 4 sins prohibited in the holiness code of Leviticus were to be avoided by all Christian believers. “For it has seemed good to the Holy Spirit, and to us, to impose no further burden upon you besides these necessary things; that you abstain from things offered to idols, and from blood, and from anything strangled, and from fornication: from which you will do well to keep yourselves”. Some have pointed out that Lev 20:22 says “so that the land to which I am bringing you to live will not spew you out.” See Leviticus 19 and 20.