Synopsis Quattor

This year I’m reading through a synopsis of the Gospels. Conveniently, the Gospels are divided into 367 passages, which makes it possible to read a passage a day and finish by the end of the year. I found one of my readings last week very interesting. The only way I could figure out how to show you was by taking a picture for you to see:

This passage is about the cleansing of the temple and is included in all four Gospels. On the far right side of the picture is Luke’s narrative, which in very few words explains that he (Jesus) went into the temple and began to cast out those selling goods. When you look at the middle column, it quickly becomes clear that the wording in Mark favors Luke in this part rather than Matthew: Mark and Luke both say in the exact same way that Jesus entered in the temple and began to cast out the sellers. Matthew’s language, however, is slightly different. The strange part is that after this introductory clause in which Mark and Luke are identical, Mark and Matthew then become identical, recounting how Jesus overturned the tables and the chairs.

The reason this is interesting to me is that it relates to the question of which Gospel was written first. Most would say that Mark was first. If that’s the case, then Luke and Matthew both borrowed from Mark in this passage. One can see, however, how things could be argued the other way; if Matthew was the first written, then Luke, and finally Mark, who pieced together segments from both Gospel.

One other point that is interesting about this passage (the above picture is from the next page, where the cleansing of the temple continues), is how each author tells the story from a slightly different angle. Notice that in Matthew, Jesus says “You are making it [the temple] a den of thieves.” Thus, Matthew emphasizes the present continuation of their (sinful) actions. In Mark, however, Jesus says, “you have made it a den of thieves,” emphasizing that their past action has results that continue in the present — i.e., because of what you did, it is still a den of thieves even now. Luke writes, “you made it a den of thieves,” viewing their action as a whole. Finally, John (whose passage could not fit in the above picture) writes, “stop making it a place of business.”

So, these are two simple observations I made while reading a synopsis of the Gospels. I hope to make many more while reading the Gospels this year.

Preparing Academically for Germany

As I’ve mentioned recently, my family is preparing for a move to Germany. As you’ve probably also noticed, I’m pretty excited and will have a lot to say about the process. Let me share with you what I am doing to help prepare myself for the academic studies in Munich:

• Between now and May/June when we hope, Lord willing, to move, I am focusing on honing my language skills. I am trying to read at least 10 verses a day from the Hebrew Old Testament. I refer primarily to Keil and Delitzsch for issues encountered in the Hebrew. I’m also practicing my Latin. Daily reading in the Vulgate is the bare minimum, but I’m also trying to work through a classical grammar.
• My major focus when it comes to language preparation is Greek and German. I’m balancing my time between these since the bulk of my work in Munich will relate to these languages. For Greek I am just about to complete my first reading of the Greek NT. I am also working through a classical grammar that includes translations from English to Greek. When it comes to German, I recently felt that I had hit a wall and was making little progress. Motivation had bottomed out. All of this changed when I was given a few new German magazines and the newest edition of Deutsch Perfekt. I’m finding the Zeitschrift entitled Deutsch Perfekt to be greatly helpful, since it offers contemporary readings on a host of topics and themes, with different levels of difficulty, and with reading helps on hard words. Now I’m finding it hard to put the German down and pick up the Greek.
• There are a couple of things I would like to read between now and Germany. Mostly I would like to read in the area of NT backgrounds: things such as Josephus, Philo, Apostolic Fathers, maybe some Apocrypha, a rhetorical handbook, Homer, and probably Dictionary of NT Background.
• In order to make time for these languages and readings, I am not aiming to try to get much published in the next few months. As of now I am only working on one book review (Letters to the Church: A Survey of Hebrews and the General Epistles by K. Jobes for Criswell Theological Review). I’m also planning on turning down an opportunity to write another article for the Lexham Bible Dictionary since this will take away time from my other pursuits.

In some upcoming posts, I hope to share with you how I’m preparing spiritually for Germany, and also how we as a family are preparing.

 

Barnabas, son of _____

In reading through the book of Acts I became curious about Barnabas and his description in 4:36. This verse is often translated as “Barnabas, son of encouragement.” In fact, I’ve heard some pretty good sermons about the ways Barnabas encouraged others. But my question is this: Is the term “encouragement” the best translation of this passage? Here’s why I ask:

The term in the Greek is parakale̅sis. BDAG suggests that this term might be translated as encouragement, exhortation, comfort, or consolation. Each of these nuances are seen in Acts (9:31; 13:15; 15:31; 16:9; 20:12). The term is closely related to the one used by Jesus to describe the Holy Spirit (parakle̅ton, Jn 14:16) — often translated “comforter.” So, it becomes apparent that the term’s various meanings make it difficult to translate.

In considering the meaning of “Barnabas, son of parakale̅sis,” it is important to note Acts 11:23, where Barnabas goes to Antioch and “when he came and had seen the grace of God, was joyful and exhorted [parakaleo] them all to cling to the Lord with purposeful hearts.” Now, exhortation is a word that is not commonly used in English today. What does it mean? Websters defines “exhort” as “to incite by words or advice; to animate or urge by arguments, as to a good deed or laudable conduct; to address exhortation to; to urge strongly; hence, to advise, warn, or caution” Perhaps Luther had this idea in mind when he translated Acts 11:23 with “ermahnen,” meaning that Barnabas urged, cautioned, advised, or warned. Similarly, The Message uses “urge.”

So, was Barnabas the son of encouragement or the son of exhortation? Or can it be said that one can exhort by means of encouraging? I leave that for you to decide. For now I am simply musing over a slight nuance of the term, and wondering what implications it might have on this important early church leader. Interestingly, A. T. Robertson also mused about Barnabas and said, “Doubtless his gifts as a preacher lay along this same line [as his nickname parakale̅sis]” (Word Pictures, 57). If Robertson is correct and Barnabas’s gift of exhortation was located in his preaching skills, this might shed a glimpse on his later ministry alongside Paul. For later, Barnabas the son of parakale̅sis stepped aside, allowing Paul to become the team’s primary spokesman, the primary exhorter, if you will.

Quote of the day

I have also laboured strenuously to partake of the realm of Greek prose and poetry, although the habitual use of my native tongue has prevented my attaining precision in the pronunciation. For our people do not favour those persons who have mastered the speech of many nations, or who adorn their style with smoothness of diction, because they consider that not only is such skill common to ordinary freemen but that even slaves who so choose may acquire it.

-Josephus, Antiquitis, ch. 20

Hail, King of the Jews

It seems that Matthew 27:29 is badly in need of better translation.

1. For one thing, the Greek text prints the verb “mocked” in the aorist. A major textual variant on this passage, however, reads the verb “mocked” in the imperfect, which likely gives it a continuing, ongoing sense. Thus, the soldiers’ mocking was a drawn out, lengthy event. John 19:3 describes the soldiers actions as “They kept marching up to him.”

2. Why do translations use the word “Hail”? This is outdated, ancient English. The only times “hail” is used in this sense in modern English is when we speak of “hailing a taxi” or the Nazi’s who used to “Hail Hitler”. If the soldiers are paying Jesus mock reverence, “Hail” is not the way to translate this word. Think about it, if you and I were standing in the presence of a mighty dignitary or King, we would not cry out “Hail!” We might say something like “Your Majesty!” with a tone of awe.

3. I almost wonder if the soldiers’ words carry a completely different sense. The words they use to address Jesus were commonly used as greetings between individuals. One lexicon describes the words as “a spoken address often used when meeting people . . . ‘Good day’, ‘Hail (to you)’, ‘I am glad to see you.’ ” In fact, this very usage of the word is seen in Matthew 28:9 where Jesus, having just risen from the dead, greets his disciples with a big grin and says, “Hey fella’s!” This is also the typical greeting at the beginning of a letter. Could it be, then, that the soldiers are mocking Jesus by addressing him as one would address an acquaintance? For example, I might say, “Hey, how are you buddy?” to a casual friend, but to a King I would never dream of speaking so casually. So perhaps, and this is a big perhaps, the soldiers words to Jesus could be translated, “Hey Jesus, buddy ol’ pal (slap on the back) King of the Jews.”

Hebrews 13:18-25

Mine:

18 Continue praying for us; we are confident that we have kept our conscience clean and acted nobly. 19 Pray fervently, so that I may be at your side even sooner. 20-21 And now, may you be strengthened by God himself, the very same one who raised our Lord Jesus, the Great Shepherd of the sheep, out of death’s clutches since Jesus’ blood enacted an eternal covenant. Yes, may you be strengthened by Him in every good work so that you may always do His will, as God continues helping you to please Him through the aid of Jesus, to whom is the glory forever and ever.

22 I challenge you, brothers and sisters, put up with this word of exhortation, for I have written you only a short letter. 23 I want you to know that our brother Timothy has been released, and as soon as he comes we hope to visit you together. 24 Greet all your leaders and the whole church. Those here in Italy send you their greetings. 25 May grace be with you all, amen (This was written to the Hebrews from Italy through Timothy).

NIV:

18 Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way. 19 I particularly urge you to pray so that I may be restored to you soon.

20 Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, 21 equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.

22 Brothers and sisters, I urge you to bear with my word of exhortation, for in fact I have written to you quite briefly.

23 I want you to know that our brother Timothy has been released. If he arrives soon, I will come with him to see you.

24 Greet all your leaders and all the Lord’s people. Those from Italy send you their greetings.

25 Grace be with you all.

The Message:

18-21 Pray for us. We have no doubts about what we’re doing or why, but it’s hard going and we need your prayers. All we care about is living well before God. Pray that we may be together soon.

May God, who puts all things together,
makes all things whole,
Who made a lasting mark through the sacrifice of Jesus,
the sacrifice of blood that sealed the eternal covenant,
Who led Jesus, our Great Shepherd,
up and alive from the dead,
Now put you together, provide you
with everything you need to please him,
Make us into what gives him most pleasure,
by means of the sacrifice of Jesus, the Messiah.
All glory to Jesus forever and always!
Oh, yes, yes, yes.

22-23 Friends, please take what I’ve written most seriously. I’ve kept this as brief as possible; I haven’t piled on a lot of extras. You’ll be glad to know that Timothy has been let out of prison. If he leaves soon, I’ll come with him and get to see you myself.

24 Say hello to your pastoral leaders and all the congregations. Everyone here in Italy wants to be remembered to you.

25 Grace be with you, every one.

Translation, Hebrews 13:1-17

Mine

1 Don’t stop loving each other. 2 Never tire of welcoming people into your home, for some have opened their doors to angels. 3 Be so concerned for those in prison, as if you shared jail cells together, and for those suffering wrong, as if your very body ached.

4 Keep your marriage vows impeccably and your marriage bed immaculate, for the immoral and unfaithful will be judged by God. 5 Don’t get cozy with your cash, be satisfied with the balance in your bank account, Knowing that God said,

“As long as you live
Never, absolutely never,
would I even think about leaving you in a lurch
or forsaking you.”

6 This emboldens us to declare,

“God is my help,
I will not be timid,
what will man do to me?”

7 Remember those leaders who spoke the word of God to you. imitate their faith by considering how they lived their lives. 8 Yesterday and today Jesus is the same, and forever! 9 Don’t be fooled by various obscure teachings — be enriched by grace, not by ritualistic, valueless rules about meats. 10 We have an altar — the cross — from which those looking for salvation in Jewish sacrifices have no part. 11 The high priest brings animal blood to sacrifice in the Holy of Holies (the animal itself is considered unclean and is taken outside the camp where it is completely burned up). 12 Like those sacrifices of the old covenant, Jesus also suffered outside the city in order to bring about holiness for a people by his own blood. 13 Let us go to him outside the camp, bearing the same disgrace he bore. 14 For we are not concerned about the transient city of this life, but are filled with anticipation for the city that awaits us.

15 Let’s never stop praising God through Jesus, confessing his name no matter the cost. This is the type of sacrifice we offer. 16 And speaking of sacrifices, let me remind you to do good and to share life with each other.

17 Express confidence towards those who lead you and have submissive attitudes towards them, since they will give an account for how they watched you. Do this so that their job will be pleasant rather than toilsome, and to avoid bringing harm upon yourselves.

NIV 2011

1 Keep on loving one another as brothers and sisters. 2 Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it. 3 Continue to remember those in prison as if you were together with them in prison, and those who are mistreated as if you yourselves were suffering.

4 Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral. 5 Keep your lives free from the love of money and be content with what you have, because God has said,

“Never will I leave you;
never will I forsake you.”

6 So we say with confidence,

“The Lord is my helper; I will not be afraid.
What can mere mortals do to me?”

7 Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever.

9 Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by eating ceremonial foods, which is of no benefit to those who do so. 10 We have an altar from which those who minister at the tabernacle have no right to eat.

11 The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. 12 And so Jesus also suffered outside the city gate to make the people holy through his own blood. 13 Let us, then, go to him outside the camp, bearing the disgrace he bore. 14 For here we do not have an enduring city, but we are looking for the city that is to come.

15 Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess his name. 16 And do not forget to do good and to share with others, for with such sacrifices God is pleased.

17 Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you.

The Message

1-4 Stay on good terms with each other, held together by love. Be ready with a meal or a bed when it’s needed. Why, some have extended hospitality to angels without ever knowing it! Regard prisoners as if you were in prison with them. Look on victims of abuse as if what happened to them had happened to you. Honor marriage, and guard the sacredness of sexual intimacy between wife and husband. God draws a firm line against casual and illicit sex.

5-6 Don’t be obsessed with getting more material things. Be relaxed with what you have. Since God assured us, “I’ll never let you down, never walk off and leave you,” we can boldly quote,

God is there, ready to help;
I’m fearless no matter what.
Who or what can get to me?

7-8 Appreciate your pastoral leaders who gave you the Word of God. Take a good look at the way they live, and let their faithfulness instruct you, as well as their truthfulness. There should be a consistency that runs through us all. For Jesus doesn’t change—yesterday, today, tomorrow, he’s always totally himself.

9 Don’t be lured away from him by the latest speculations about him. The grace of Christ is the only good ground for life. Products named after Christ don’t seem to do much for those who buy them.

10-12 The altar from which God gives us the gift of himself is not for exploitation by insiders who grab and loot. In the old system, the animals are killed and the bodies disposed of outside the camp. The blood is then brought inside to the altar as a sacrifice for sin. It’s the same with Jesus. He was crucified outside the city gates—that is where he poured out the sacrificial blood that was brought to God’s altar to cleanse his people.

13-15 So let’s go outside, where Jesus is, where the action is—not trying to be privileged insiders, but taking our share in the abuse of Jesus. This “insider world” is not our home. We have our eyes peeled for the City about to come. Let’s take our place outside with Jesus, no longer pouring out the sacrificial blood of animals but pouring out sacrificial praises from our lips to God in Jesus’ name.

16 Make sure you don’t take things for granted and go slack in working for the common good; share what you have with others. God takes particular pleasure in acts of worship—a different kind of “sacrifice”—that take place in kitchen and workplace and on the streets.

17 Be responsive to your pastoral leaders. Listen to their counsel. They are alert to the condition of your lives and work under the strict supervision of God. Contribute to the joy of their leadership, not its drudgery. Why would you want to make things harder for them?

What language did Jesus speak?

When it comes to the language of the New Testament, Stanley Porter’s essay is a classic that I’m enjoying reading. Porter concludes:

whereas it is not always known how much and on which occasions Jesus spoke Greek, it is virtually certain that he
used Greek at various times in his itinerant ministry. It is probable that we have his actual words in Mark 15:2 and
parallels, and may well have a passage of his teaching originally delivered in Greek recorded in Matthew 16:17-19.

Read the full article here: DID JESUS EVER TEACH IN GREEK?

The Language of the New Testament: a Bibliography

For an excellent, exhaustive bibliography on the language of the NT, click HERE.

The relevance of linguistics

“Linguistics is concerned with the formal study of human language. The Bible is written in human languages and so linguistics as a discipline should be relevant to everyone who is trying to understand and to interpret it” (Cotterell and Turner, Linguistics & Biblical Interpretation, 9).