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13

Yes. The Hebrew שָׂטָן (śāṭān) is frequently transliterated into Greek as σαταν (satan) or σατανᾶς (satanas) — 36 times in the New Testament. The word διάβολος (diabolos) is also used (37 times). Diabolos is technically an adjective meaning “slanderous”, and it is occasionally used attributively, describing people (e.g. 1 Tim 3:11). However, like ...


9

Depending on its context, אֶרֶץ can be translated as ground, earth, land, piece of ground, territory, country, region, earth, or underworld.1 It's a very common word. This is not to say it can be translated as any of these in any context, the context (esp. specific phrases in which it's used) guides how it should be understood. Below is a visual ...


8

Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾿ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ· (NA28) But when the son of man comes in his glory (doxē autou) and all the angels with him, then he will sit on the throne of his glory (doxēs autou). (Susan's wooden rendition) There is no distinction drawn here between two ...


7

The semantic range of אֶרֶצ ('eretz') revolves around the idea of "land" (cf. BDB). It can mean "land" vs. sea & air, "country", or "ground". The semantic range of אֲדָמָה ('adamah') revolves around the idea of "soil" (cf. BDB). It can mean the soil that you till, a piece of [tillable] property, earth as material substance, the visible surface of the ...


6

Context Hosea 3:4 is part of a brief "reprise" of the "prophet-as-symbol" in his relationship with an unfaithful woman/spouse. (The terms of their relationship and the connection between Hosea 1 and 3 are matters of discussion, even dispute, among interpreters.) Here it appears to be part of a redemption scene, as the woman is taken into the prophet's ...


6

Restatement: What is the difference between Faith and Hope, in New Testament texts? Evidently, the usage of the Greek words, "Faith" and "Hope", are clearly distinct from each other, even used in the same sentence, so it seems there must be a notable difference between the two. Answer: "Hope" bears with it an emotional sense of "Joyful Expectation" ...


6

I recently read an excellent paper on this subject by Cynthia Long Westfall: "The Meaning of αὐθεντέω in 1 Timothy 2.12", Journal of Greco-Roman Christianity and Judaism 10.7 (2014). It's a long paper (36 pages), but well-worth the read, IMO. I will briefly summarize the paper here. Westfall looks at 61 of the 317 known occurrences αὐθεντέω documented in ...


5

Even when words have meanings that span semantic ranges in other languages (such as how both Hebrew and Greek use the same words for wife and woman), context is key to understanding the meaning. In fact, words rarely map one-to-one across languages. This is why mechanical translations don't work for the final copy. Take Jesus' words for example: But I ...


5

Of course, אֱלֹהִים ʾĕlōhîm has a much broader semantic range than YHWH, as implied by the way the question is framed. They are by no means synonymous. The entry in Brown-Driver-Briggs lists a number of references where ʾĕlōhîm is used of one who stands in God's place (as HALOT also has it): Some references are regularly cited together here, especially ...


5

The textual variants are ἰδὼν and εἰδώς. According to Tischendorf, ἰδών is the well attested variant. ἰδών is a participle declined in the aorist tense, active voice, nominative case, masculine gender, and singular number. It is derived from the aorist tense verb εἶδον. εἰδώς is a participle declined in the perfect tense, active voice, nominative case, ...


5

Not all prophets have recorded prophecy It should be noted that it is possible to a prophet and not have any of your prophetic utterances recorded in scripture, for example in 1 Kings 18:4 we read "For so it was, while Jezebel massacred the prophets of the LORD, that Obadiah had taken one hundred prophets and hidden them, fifty to a cave, and had fed them ...


4

It is correct that the centurion refers to the sick child as παις in Mt 8:6. However, you might note that in the parallel version of the same story in Luke 7:1-10 he is called δουλος. This suggests that at least in this pericope παις means δουλος. In any case, it answers your questions as to why the translators have understood it in this way.


4

Lexicons frequently define παις in three senses: in relation to descent (son, daughter), age (young, e.g. infant, boy, girl), or ‘condition’ (slave, servant). The text of Matthew 8:5-13 does not clarify whether the ill person in the centurion’s household is a son or servant, but since Roman military were not allowed to marry, and the Jewish elders thought ...


4

OP: Why is "Out" Injected? Many modern doctrines/translations inject "Out" into this passage, "Work Out", which implies "figuring out", implying a process of reasoning, ".. Figure out your own salvation ...” The word “out” is “injected” because: κατεργάζομαι does not simply mean “work”. The word “work” in English is usually intransitive.1 I ...


3

I found this in Rashi's Commentary; nor pillar: The pillar of Baal in Samaria of the kings of Israel מַצֵּבָה (matstsebah) is translated "pillar", and the word is used in 32 occurrences. Since Hosea probably prophesied during the time of the Assyrian Dispersion; see here, he would have seen the 'pillar' of Baal which is described in 2 Kings 10:27, ...


3

From here it says that the Archaic definition of the word "mansion" was "an abode or dwelling place". The definition of the English word "mansion" has simply changed over time. This verse is therefore more accurately translated to modern readers in the NABRE translation as "mansion" here does not mean "a large estate" as the word would tend to indicate in ...


3

Well, there is some ambiguity around the meaning of the phrase τοὺς πτωχοὺς τῶν ἁγίων, although the correct choice appears to be mostly a settled issue among modern translations and commentaries. To define our terms: τοὺς πτωχοὺς = the poor = head noun τῶν ἁγίων = the saints = genitive (in the genitive case as a reflection of its relationship with τοὺς ...


3

I will answer your “Question 1”, as this is not addressed in the earlier question. In Classical Greek πιστεύω means “trust, put faith in, rely on” and takes an object in the dative or accusative; it is never (as far as I can see) construed with the prepositions ἐν or εἰς. This construction is, however, commonplace in LXX and NT, e.g. Ps. 77:22, where ὅτι ...


3

Yes, this seems to be a common way that it was used. As another answer pointed out, the noun is not found elsewhere in the New Testament. However, Luke was familiar with (arguably, an imitator of) both LXX and Classical Greek, and there are multiple examples of ἀγωνία with this sense available there. Because context is required, I have included only English ...


3

No, it is not. As they are used in the New Testament, πλήρης χάριτος describes one's own character and capacity to bestow favor; κεχαριτωμένος is a designation of God's attitude and actions toward the one so labeled. Κεχαριτωμένος χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ. Greetings, O favored one, the Lord is with you!1 Κεχαριτωμένος is a perfect ...


2

An examination of Greek compound words used to translate Hebrew may be especially helpful in sorting the meaning of Paul’s αρσενοκοίτης (arsenokoites). In using this apparent neologism – only extant in 1Cor.6:9, 1Tim.1:10, and in references back to these verses – Paul seems to have purposely avoided the available Greek vocabulary for idolatry, prostitution, ...


2

While I admire all the theological, philosophical, philological and hermeneutical acumen displayed in the other answers and comments, I believe that an analogy drawn from human affairs is much more satisfactory. In fact it perfectly highlights the difference. [Faith] Suppose that you have built a relationship of trust with a person. Suppose this person ...


2

The Idea in Brief The relationship between faith, hope, and love appears in correspondence to the three crowns of rewards mentioned in the New Testament. If this correspondence, or alignment, is correct, then specific nuances appear that discriminate the meaning between faith and hope. Discussion There are three crowns of reward found in the New ...


2

Rather than spend a month or two answering all of the questions laid out ἄνωθεν (wink), I'll add yet another perspective that neither authority nor time seem to be the dominant categories according to LSJ, but instead: spatial position (as when the "veil of the shrine was split from above unto below" in Mt 27:51), which may include heaven above earth, and ...


2

The Idea in Brief The last section of Gesenius' Hebrew Grammar indicates that this specific verse contains aposiopesis, which provides for the awkward structure of the verse. That is, Jabez promises that the "if the Lord does (this and that) and..." and yet nonetheless the passage does NOT include any reference to what Jabez did in response to his vows. In ...


2

The answer to whether עַלְמָה means "young maiden" or "virgin" may lie in the answer to a second question. The meaning of the word אוֹת has a tremendous impact on how we read Isaiah 7:14. The word אוֹת as it is used in Tanach can generally be translated as "sign" or "omen." But as signs in the bible often come from G-d, אוֹת can also convey the meaning ...


2

The division of waters As v8 says the expanse in the 'heaven' we cannot take the expanse to refer to land. It is worth noting that some translations use the word 'sky' rather then 'Heaven' here. For example: NIB Genesis 1:8 God called the expanse "sky". And there was evening, and there was morning--the second day. NET Genesis 1:8 God called the ...


2

As part of my secular job (I'm a Respiratory Therapist), I do EKG's (aka ECG's and cardiograms) on people. EKG leads V1-V6 are ventricular - the 2 larger pumping chambers of the bottom portion of the heart - leads. Lead V5 is placed in the left 5th intercostal space between the 5th & 6th (below the 5th and above the sixth) ribs, and would be most ...


2

The Idea in Brief The area in question appears to be in the frontal abdominal area directly below the sternum--i.e., the so-called "gut." Discussion The Babylonian Talmud indicates that the "fifth rib" was the junction point of the gall bladder and liver. b. Sanhedrin 6:4n (Folio 49A) F. He said to him, “Now if at exactly the fifth rib he had ...



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