Thinking Through Scripture

"but the word of the Lord remains forever"

Month: June, 2018

52 Reflections on the Gospel of John: #21. The Raising of Lazarus (Part 1).

In Him was life, and the life was the Light of men” (John 1:4). Those words are significant. They change everything. We just saw in the healing of the blind man what it means that Jesus is the Light. Now, with Lazarus lying dead in a tomb, surrounded by loved ones, the emotional Jesus will show what it means that He is life.  John 1:4 is supported and explained by two of Jesus’ foundational “I Am” statements: “I Am the Light of the world” (John 9:5) and Jesus’ statement to Martha (Lazarus’ sister), “I Am the resurrection and the Life” (John 11:25).

The healing of the blind man is the illustration of a puzzle, in which Jesus explains: “those who do not see may see, and those who see may become blind” (John 9:39). In much the same way, the raising of Lazarus illustrates the puzzle that “he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die” (John 11:25-26). With Jesus, life and death are not mutually exclusive. Life both exists in death, and life eliminates death.

Remember when the disciples asked Jesus about the blind man, saying, “Who sinned, this man or his parents, that he would be born blind?” (John 9:2). Jesus’ answer is that his blindness is not the result of sin, but “that the works of God might be displayed in him.” Similarly, when Lazarus contracts a deadly illness, Jesus explains, “This sickness does not lead to death, but for the glory of God, so that the Son of Man may be glorified by it” (John 11:4). John 9 and John 11 are climactic in proving that Jesus is what the Gospel of John says He is. He is the Light and the Life. Jesus will again say, “I am the way, the truth, and the life” (John 14:6). The raising of Lazarus proves what it means that in Jesus is life.

But think about that phrase for a moment. Jesus says, “This sickness does not lead to death” (John 11:4). What a remarkable thing to say for a sickness that within a few days leads to death. This sickness did lead to death. In fact, if you read carefully, you’ll see that it results in two deaths. Lazarus died from the sickness. But then this “sign” is ultimately what leads to Jesus’ death also. In John 11:8 the disciples are concerned because Jesus wants to go to Judea to see Lazarus.  And what happens when Jesus goes to Judea? “Therefore they picked up stones to throw at Him…The Jews picked up stones again to stone Him” (John 8:59; 10:31). His disciples say, “Rabbi, the Jews were just now seeking to stone You, and are You going there again?” (John 11:8). Judea is getting pretty dangerous for Jesus. In fact, after raising Lazarus, the chief priests meet together and decide that Jesus has to die, “So from that day on  they planned to kill Him” (John 11:53).

Right after that decision, we are told “Now the Passover of the Jews was near” (John 11:55). This is the final Passover in which the Lamb of God will be killed to take away the sins of the world. Passover and Judea have developed a foreboding presence in the narrative. When Lazarus got sick, he died. This led Jesus back to hostile Judea. Where He would die. Jesus was willing to sacrifice His own life for His friend, Lazarus. Sacrificing His life for His friend? Sounds familiar. “Greater love has no one than this, that one lay down his life for his friends” (John 15:13).

Lazarus’ sickness did lead to his death, and indirectly to the death of Jesus. So why does Jesus say, “This sickness does not lead to death”? Because with Jesus, death leads to life. Death never has the final say. The final result of the sickness is not death, but something glorious. The glory of God will be seen (John 11:4, 40). Jesus will prove emphatically that He is the resurrection and the life. He will prove the statement “in Him is life” (John 1:4).

Jesus will do this, yes, by raising Lazarus. But that resurrection is a sign. It is pointing to something else. Jesus will not only raise Lazarus, but in a few days, He will be resurrected as well. The raising of Lazarus is a climactic sign that points to the singular moment that changed all human history: the resurrection of Jesus. When Lazarus is raised, he comes hopping out of the tomb still wrapped in his burial clothes. This may symbolize that while Lazarus was raised, he was not raised to immortality. He is still wrapped in death. Death is still in his future. Death is still in his nature. But when Jesus is raised, the wrappings were off, they were lying on the grounded with his face-cloth rolled up by itself (John 20:5-7). Death was removed, cast off, and laid aside forever more.

This moment not only shows that Jesus holds the power of life for Lazarus and Himself, but it also vindicates the claims made in John 5:28-29: “an hour is coming, in which all who are in the tombs, will hear His voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.” This is the moment that Martha spoke of. After Lazarus died, Jesus told her, “your brother will rise again” (John 11:23). She heard this as a generic word of comfort that someday, there will be a resurrection at the end of time. A nice thought, but not overly comforting when she misses her brother right now. She says, perhaps despairingly, “I know that he will rise again in the resurrection on the last day” (John 11:23). While that’s not exactly what Jesus meant, she’s not wrong. Jesus will raise Lazarus from the tomb, He will be raised Himself, and then all who are in the tombs, all who have ever died will be raised to life again.

In Jesus is life. And this is what it looks like. Sorrow turned to joy. Death loses and Jesus wins. Life wins. Life is eternal. Life wins both spiritually and physically. Death cannot destroy spiritual life and physical life will destroy death. Through Jesus, life is more powerful than death. “These things have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31).


Sticking with Greek: June 18, 2018

Translate the Following:

5. Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 6. ὃς ἐν μορφῇ θεοῦ ὑπάρχωνοὐχ ἁρπαγμὸν ἡγήσατοτὸ εἶναι ἴσα θεῷ, 7. ἀλλ’ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. 8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. 9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων 11. καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς  εἰς δόξαν θεοῦ πατρός.


  1. Where is the passage located in the New Testament?


  1. Parse:
    1. φρονεῖτε
    2. εἶναι
    3. ἐξομολογήσηται
  1. What is something you noticed reading this text in Greek that may have been missed or glanced over in English?

Church Heretics: An Interesting Way Jesus Changed Paul

Paul can be pretty feisty when dealing with heretics. Honestly, Paul seems like a pretty feisty guy in general. But last night a thought occurred to me. Paul’s feisty personality can be an interesting example of the transformative power of Jesus. Here’s what I mean: Paul dealt with heretics a lot throughout his life, but somewhere in there a major shift took place. Paul dealt with heretics before he met Jesus and after he met Jesus. With Jesus comes a significant change in his thinking and actions toward those who pervert the faith.

Prior to Jesus, Paul describes himself as “a persecutor of the church” (Philippians 3:6). His zeal led him to the conclusion that those who “apostatized” and worshiped Jesus were dishonoring God, blaspheming, and needed to be violently pursued. A “zealot” was one whose religious convictions leads to violence and murder. They would kill for the faith. To be zealous often had violent consequences, and there is a long tradition of this in Judaism (see Phinehas who “was zealous for His God,” Numbers 25:6-13).

A fascinating account of this tradition of violent zeal is seen in Mattathias (1 Maccabees) when Greek officials attempt to force the Jews to blaspheme and offer pagan sacrifices. Mattathias was offered gold and silver and gifts for him and his sons if he would use his influence to help the Greeks Hellenize the Jews (1 Maccabees 2:17-18). Mattathias refused. To put it mildly. When the Greek officials threatened and tried to force the Jews to sacrifice, a willing Jewish man came forward. He was going to give in. Now read this next paragraph carefully:

“When Mattathias saw it, he burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. At the same time he killed the king’s officer who was forcing them to sacrifice, and he tore down the altar. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu. Then Mattathias cried out in the city with a loud voice, ‘Let every one who is zealous for the law and supports the covenant come with me!’” (1 Maccabees 2:24-27).

Paul is one who would have followed Mattathias. He would have been right with Phinehas. Paul saw Christianity as a perversion that needed to be snuffed out. He would be blessed as a righteous hero, a zealous devotee of Yahweh. This is what Paul means when he writes, “as to zeal, a persecutor of the church” (Philippians 3:6). That’s why he was “breathing threats and murder against the disciples of the Lord” (Acts 9:1) and why he says, “being zealous for God…I persecuted this Way to the death , binding and putting both men and women in prison” (Acts 22:3-4). Paul laments, “I used to persecute the church of God beyond measure and tried to destroy it…being more extremely zealous for my ancestral traditions” (Galatians 1:13-14).

Paul loved God. This is one way he showed it.

But that all changed one fateful day. Paul’s zeal would be transformed. His whole life would be transformed by an encounter with the risen Lord. Jesus changed everything. We know the story. Paul had this experience with Jesus, he became a believer, and he took the faith to places no one had imagined.

But he still had to deal with those blasted heretics. Previously, he viewed “the Way” as a heretical movement. Now, in many ways, things are reversed. The persecutor has become the persecuted. Those who are dishonoring God are those who reject His Messiah. They are now the “blasphemers.” Paul now deals with idolatrous pagans who reject Yahweh, Jews in the synagogues who reject the Messiah, and false teachers within Christianity itself. Paul has to fight false teachers who sneak in and try to undermine his ministry. They try to distort his gospel. Paul is under constant attack, verbally and physically. Paul now deals with those who want to persecute him.

The transformative power of Jesus is seen in how Paul now responds to the “heretics.” Does his zeal lead him to violence and persecution? Does he tell his churches to arm themselves against their persecutors? Does he try to force conversions? Like Phinehas does he grab a spear? Like Mattathias does he prepare for battle? Not at all.

Paul is just as zealous as ever. Even more so. But his zeal has been transformed. He’s zealous enough to die rather than kill. After Jesus, he chooses to receive persecution rather than inflict it. After Jesus, he tries to save his enemies rather than harm them. To Paul, love has become a more powerful motivator than fear and death. He makes himself a slave to all (1 Corinthians 9:19). He encourages his churches to “Bless those who persecute you, bless and do not curse…Never pay back evil for evil to anyone…Never take your own revenge, beloved, but leave room for the wrath of God…Do not be overcome by evil, but overcome evil with good” (Romans 12:14-21).

Paul is starting to sound a lot like Jesus. Now, don’t get me wrong. Paul is still a feisty guy. Read Galatians. He may call a curse upon those who change his gospel and harm his churches (Galatians 1:8-9). He may even make a few jaw dropping statements (read Galatians 5:12, yikes!). One of the oddest moments in his ministry was when God momentarily struck one of his opponents blind in a showdown of supernatural power (Acts 13:6-12). But his overall approach has been drastically transformed. Instead of violence, he calls for repentance. When it’s time for discipline, he calls for correction, or rebuke, or tragically even expulsion from the community (for the purpose of restoration to the community). But never persecution. Never violence. Never death.

Jesus changes things. Jesus changes people. He does so in many ways. This is just one way (of many) that Paul seems to have been transformed by Jesus. He’s the same guy. He still deals with heretics. But he seems to love at an impossibly new level. It is one thing to care so much that you’ll kill for your faith. It is something else entirely when you care so much you will sacrificially die for it. I hope Jesus makes that kind of change in every one of us.

Sticking with Greek – June 11

Read and Translate the Following:

1Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ 2. δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν [τῇ πίστει] εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν καὶ καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ θεοῦ. 3. οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται, 4. ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα. 5. ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν.

1. Where is this passage found in the New Testament?

2. Parse:

  1. ἔχομεν
  2. ἐσχήκαμεν
  3. εἰδότες

3. What did you notice in this reading that may have been missed or glanced over in an English translation?

52 Reflections on the Gospel of John: #20. Healing the Blind Man (Part 5).

Image result for healing the blind man

Jesus has always been a divisive figure. People responded to Him with worship and praise or hatred and murder, and everything in-between. John writes, “a division occurred in the crowd because of Him” (John 7:43) and “A division occurred again among the Jews because of these words [of Jesus]” (John 10:19). This happened regularly. When Jesus comes around, expect things to get uncomfortable. That’s exactly what happens when He meets the man born blind.

This man was a well-known beggar. He had parents and neighbors and a life. People had seen him every day. He only survived on the scraps that he could get from others. It’s amazing he reached adulthood. But Jesus changed everything. Jesus spat on the ground, made some mud, sent him to a pool, and he was healed. He came back seeing. When this happened, people talked: his parents, his neighbors, the whole community. This miracle did not go unnoticed.

Division among his Neighbors:

But not everybody was convinced. The neighbors couldn’t agree that this was actually the same man they all once knew.  Some were saying, “‘Is not this the one who used to sit and beg?’ Others were saying, ‘This is he,’ still others were saying, ‘No, but he is like him.’ He kept saying, ‘I am the one’” (John 9:8-9). It was such an amazing transformation that this man experienced, that many argued about whether or not it was even the same person. Perhaps reading this should cause us to ask ourselves a few questions. When we go from blindness to sight after contacting the Light of the World, can people see this change in us? Does it amaze people who used to know you that you are really the same person you used to be? Jesus made this man almost unrecognizable. Jesus changed not only his eyesight, but his whole life and reputation. What change transpired in you when you came to Jesus?

Division among the Pharisees:

The man is then brought to the Pharisees. They need to make a judgment on the issue. Remember from the last post, the primary Sabbath issue is not healing the man, but that Jesus mixed liquid and dirt to make clay: “It was a Sabbath when Jesus made the clay and opened his eyes” (John 9:14).  So when he tells them what happened, the Pharisees respond in different ways, “some of the Pharisees were saying, ‘This man is not from God, because He does not keep the Sabbath.’ But others were saying, ‘How can a man who is a sinner perform such signs?’ And there was a division among them” (John 9:16; cf. John 7:43; 10:19). Notice the two types of people. Some thought, “He sinned by making the clay, He cannot be from God.” Others through, “He healed a blind guy, He cannot be a sinner.” Some missed the forest for the trees. Some were focused more on the mud than the man. Some saw the Sabbath and not the sign.

Division in his Family:

Just like the neighbors, the Pharisees wanted to verify that this actually was the same man who had been born blind. So they get his parents. As we read we find out that his parents knew three things: 1. He was their son. 2. He was healed by Jesus. 3. Confessing Jesus will have dire consequences. It will get them kicked out of the synagogue. So while they admit that he is their son who was born blind. They refuse to admit he was healed by Jesus. They try to remove themselves from the situation and put the attention back on their son by saying, “ask our son, he is old enough to answer for himself.” They seem to be fine with putting their own son in a difficult spot, but not themselves. “His parents said this because there were afraid of the Jews” (John 9:22).  Fear kept them from confession.

A Man Comes to Faith:

Jealousy, hatred, and fear are all determining factors when people react to Jesus. An incredible thing about this whole conflict though, is that Jesus wasn’t even around for it. He rubbed clay on the man’s eyes, and that’s the last we’ve seen of Him. Since then, the man washed, was healed, was doubted by his neighbors, accused by the Pharisees, and betrayed by His parents. He doesn’t even know what Jesus looks like. He doesn’t have all the answers to the controversy, but he says, “one thing I do know, that though I was blind, now I see” (John 9:25). He knows a sign took place and it changed His life. He comes to believe Jesus is a prophet (John 9:17). But the story doesn’t end there.

The Pharisees claim discipleship to Moses rather than Jesus (John 9:28). If they really were disciples of Moses, by the way, they would know Moses wrote of Jesus (John 5:46). But the blind man is quite rational in his response: God wouldn’t hear Jesus if He were a sinner, but God heard Him and did something amazing through Him. Something that has never happened before. That’s what this blind man knew.

The Pharisees respond in disgust. They expel him from the synagogue and arrogantly hurl the accusation: “You were born entirely in sins, and you are teaching us?” They couldn’t answer him. But they could silence him. Neither his neighbors nor his parents came to his aid. But Jesus did. Jesus found him (remember he still doesn’t know who Jesus is or what He looks like) and asked: “‘Do you believe in the Son of Man?’ He answered, ‘Who is He Lord, that I may believe in Him?’ Jesus said to him, ‘You have both seen Him, and He is the one who is talking with you.’ And he said, ‘Lord, I believe.’ And he worshipped Him” (John 9:35-39).

This is the perfect example of what John has been trying to get His readers to do. To “come and see” who Jesus truly is. There are many opinions about Him. Some think He has a demon. Some think He is a blasphemer. Some think He is a sinner who breaks the Sabbath. Some think He is a prophet (John 4:19; 6:14; 9:17), the Lamb of God (John 1:29, 36), the Savior of the world (John 4:42), and the Lord and God (John 20:28). How do we know which view is correct? Watch the signs, hear the testimonies, be honest, and believe. This blind man may not have known much, but he knew, “though I was blind, now I see” (John 9:25).

52 Reflections on the Gospel of John: #19. Healing the Blind Man (Part 4).

Image result for healing the blind man

If you have been reading up to this point, hopefully you realize that signs are meant to point to something. They are not simply miracles or historical events. They are lessons with spiritual application. This sign of healing this blind man is no different. Jesus wants to teach a lesson in this sign. I think the primary lesson is that Jesus, as the light of the world, brings vision and color and clarity to a world of darkness. Those who are blind, will now be able to see because of Jesus. Those who “see” will only realize how blind they truly are.

A ton can be learned by looking at the actual way that Jesus performed the signs. Take a moment and read Ezekiel 4. Ezekiel gets bricks, inscribes cities, lays siege to it, builds an iron wall, lies on his left side 390 days then his right side 40 days, then he makes bread and cooks it over cow dung. Why is he doing all of this? It’s a sign. It illustrates something. It is supposed to be out of the ordinary. That’s exactly the type of thing Jesus is doing when He heals the blind man.

Making the Clay:

The way Jesus performed the sign is interesting on a number of levels. For one thing, He made clay. He didn’t just use His hands to touch the guy’s eyes; He spat, kneaded dirt, made clay, and rubbed it on the man’s eyes. He didn’t have to do it this way. This seems to  have been an intentional act to separate the honest seekers from the hard-hearted accusers. Why? Watering the ground and making clay was forbidden on Sabbath. Certainly the intention of the Law of Moses was not to forbid spitting or healing on the Sabbath, but things had become so precisely defined that even making a small amount of clay was forbidden by Sabbath tradition.

Just like in John 5. Healing the man at the pool of Bethesda did not violate the Sabbath, but when Jesus told him to “take up your bed and walk” (John 5:8), He was just inciting people. Carrying your bed was forbidden on the Sabbath just like making clay was forbidden on the Sabbath. Jesus is purposefully stirring up controversy. Notice the way the story is told, “Now it was Sabbath on the day when Jesus made the clay and opened his eyes” (John 9:14).

This is where you find out what people’s hearts are really like. Will you care more about spitting on the Sabbath, or that a man born blind is now healed?  Some people think, “it doesn’t matter that the man was healed, we know Jesus can’t be from God because He just broke the Sabbath. He’s a sinner!” Others think, “it doesn’t matter that He just broke the Sabbath, He just did something that’s never been done before, He healed a man born blind! He’s clearly not a sinner!” Jesus gives people something to argue over to see who will really, honestly, care about the sign.

Healing from a Distance:

It is also interesting that this is another example of Jesus healing from a distance. Just like He saw Nathaniel from a distance (John 1:47-49) and healed the royal official’s son from a distance (John 4:51-54), Jesus also heals this man from a distance. Time, space, and distance have no power over Jesus. He was nowhere around when the blind man was healed. In fact, he didn’t even know where Jesus was (John 9:12). How could he? He was still blind when he was last with Jesus. By the time he got to the pool, washed, and could see, Jesus was already gone. He had no idea what Jesus looked like until John 9:37 when Jesus revels Himself as the Son of Man, saying, “You have both seen Him, and He is the one who is talking with you.” This is an illustration of Jesus’ power over time, distance, and creation. He can make mud and water from a distant pool have healing power.

Washing with Water:

Also of note is that it took “washing” for the man to see. “Washing” and “Water” both seem to have symbolic meaning in the Gospel of John. One must be born of “water and Spirit” to enter the kingdom of Heaven (John 3:5). Jesus offers “living water” that leads to eternal life (John 4:10-14). Jesus cries out, “‘If anyone is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, “From his innermost being will flow rivers of living water.”’ But this He spoke of the Spirit, whom those who believed in Him were to receive” (John 7:37-39). Jesus tells Peter, “If I do not wash you, you have no part with Me” (John 13:8). John 13:11 makes it clear He is talking about more than just cleaning dirty feet (even afterward his feet were washed, Judas was still “unclean”). At His death when His side is pierced, “blood and water” poured out (John 19:34). When this man washed his eyes with water, He regained His “sight”. “Sight,” like light and darkness/day and night, also has strong symbolism in the Gospel of John (John 9:4-5, 39-41). Perhaps the “washing” has a deeper level of meaning also. Perhaps, like His references to the Lord’s Supper (John 6:53-58), He gives glimpses of baptism in symbolic language also.

Pool of Siloam, Sent:

The symbolism is even more apparent when you realize he washed in “the pool of Siloam (which is translated, Sent)” (John 9:7). What an interesting name. The idea of being “sent” is a major theme in the Gospel of John (John 1:6; 3:17; 5:36; 6:29; 7:29; 17:8, 18; 20:21, and many more passages). This whole story is introduced by Jesus saying, “We must work the works of Him who sent Me” (John 9:3). Jesus is the One sent by God. The blind man, without seeing Jesus, goes to wash at the place “Sent”, and comes back seeing. Perhaps the pool called “Sent” represents the One who was “Sent.” Perhaps we must follow the example of this blind man if we are to receive sight from the Light of the World. We must go to the One Sent, we wash in water, and we receive sight. Jesus came so that those “who do not see may see.” Perhaps this is a similar picture to being “born again with water and Spirit” which is essential to “seeing the kingdom of God” (John 3:3-5). That’s what this blind man did. And it worked out pretty well for Him.

Sticking with Greek – June 7

χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.

Read and Translate the Following:

35Ἤκουσεν Ἰησοῦς ὅτι ἐξέβαλον αὐτὸν ἔξω καὶ εὑρὼν αὐτὸν εἶπεν· σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ ἀνθρώπου; 36 ἀπεκρίθη ἐκεῖνος καὶ εἶπεν· καὶ τίς ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν; 37 εἶπεν αὐτῷ ὁ Ἰησοῦς· καὶ ἑώρακας αὐτὸν καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν. 38 ὁ δὲ ἔφη· πιστεύω, κύριε· καὶ προσεκύνησεν αὐτῷ.

1. Where is this passage found in the New Testament?

2. Parse:

  • ἐξέβαλον
  • πιστεύσω
  • προσεκύνησεν

3. Please Comment: What did you notice in this reading that may have been missed or glanced over in an English translation?

Sticking with Greek – June 4, 2018

Image result for greek new testament nestle aland 28

χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.

This series will be for those of you who know a little (or a lot) of Greek and want to make sure you use it. It’s a tragedy how many have forgotten what they spent so much time and effort learning. As helpful as Bible software might be, there is simply no substitute for sitting down with a Greek New Testament and reading Scripture in the language it was written. But its hard in full-time ministry, with so many other responsibilities, to dedicate time to sticking with the original languages.

This exercise is for those who want to spend maybe 10-15 minutes, a couple times a week, to be able to read Scripture as it was written. To become more and more familiar with the vocabulary, grammar, and theology of the New Testament. Here is the best way I propose you use this: Read through the text out loud in Greek. Then translate the text into English. Usually it will be an easier text, I may occasionally slip in a more difficult reading (or for fun on very rare occasion something from the LXX or early Christian fathers). There will be always 3 questions that follow the readings. 1. Test your New Testament knowledge and see if you can figure out where this reading came from. 2. Parse 3 verbs chosen from the reading. 3. Reflect upon what you read and comment something that you got from the Greek that may have been missed in English. They will each look like this:

Read and Translate the Following:

9Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου. 10καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 11καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν· σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.

1.Where is the passage located in the New Testament?

2. Parse:

  • ἐβαπτίσθη
  • ἀναβαίνων
  • σχιζομένους

3. What is something you noticed reading this text in Greek that may have been missed or glanced over in English?

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