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The Bible as Literature
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Conteúdo fornecido por The Ephesus School. Todo o conteúdo do podcast, incluindo episódios, gráficos e descrições de podcast, é carregado e fornecido diretamente por The Ephesus School ou por seu parceiro de plataforma de podcast. Se você acredita que alguém está usando seu trabalho protegido por direitos autorais sem sua permissão, siga o processo descrito aqui https://pt.player.fm/legal.
Each week, Fr. Marc Boulos discusses the content of the Bible as literature. On Tuesdays, Fr. Paul Tarazi presents an in-depth analysis of the biblical text in the original languages.
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897 episódios
Marcar/Desmarcar tudo como reproduzido ...
Manage series 2177456
Conteúdo fornecido por The Ephesus School. Todo o conteúdo do podcast, incluindo episódios, gráficos e descrições de podcast, é carregado e fornecido diretamente por The Ephesus School ou por seu parceiro de plataforma de podcast. Se você acredita que alguém está usando seu trabalho protegido por direitos autorais sem sua permissão, siga o processo descrito aqui https://pt.player.fm/legal.
Each week, Fr. Marc Boulos discusses the content of the Bible as literature. On Tuesdays, Fr. Paul Tarazi presents an in-depth analysis of the biblical text in the original languages.
…
continue reading
897 episódios
Todos os episódios
×Most people, when they hear the story of Josiah and his priest rummaging through the rubble of the temple in Jerusalem and stumbling upon a scroll, fall prey to the hope that Josiah was a reformer. That he picked up the scroll, looked upon those who came before him, and thought: I can do it better. I can get it right this time. But that's the trap. That's the mistake. That's the arrogance--not just of Josiah, but of the one hearing the story. Had he only watched Star Trek. Had he seen what happens, over and over again, to the guy in the red shirt--the one who beams down to the planet with Kirk and Spock. The one standing there, amid ruins, staring at some mysterious artifact. Why is the planet in ruins? Where have all the people gone? What is this strange artifact? And just before the guy in the red shirt meets his inevitable doom, the real question emerges: Why did they keep it buried? Why were they afraid of it? More importantly, why am I holding this thing in my hands? Perhaps instead of uncovering it, Josiah should be praying for cover--in the wilderness. This week, I discuss Luke 8:17. Show Notes κρυπτός / א-ט-ם ( aleph-tet-mem ) / أ-ط-م ( ʾalif-ṭāʾ-mīm ) “To seal,” “to block,” or “to close securely.” In Arabic, أَطْمَ ( ʾaṭma ) can indicate “a strong building” or “fortification,” although this root is not as commonly used in contemporary Arabic. "And there were shuttered windows (אֲטֻמוֹת, ʾăṭumōt ) looking toward the guardrooms, and toward their side pillars within the gate all around, and likewise for the porches. And there were windows all around inside; and on each side pillar were palm tree decorations." (Ezekiel 40:16)"There were latticed windows (אֲטֻמוֹת, ʾăṭumōt ) and palm trees on one side and on the other, on the sides of the porch; thus were the side chambers of the house and the thresholds." (Ezekiel 41:26) φανερός / ב-ח-ן ( bet-ḥet-nun ) / م-ح-ن ( mīm-ḥāʾ-nūn ) “Examining,” “testing,” or “distinguishing.” This root appears in various Semitic languages with similar meanings: Aramaic: בְּחַן ( bǝḥan ) – to test, try. Syriac: ܒܚܢ ( bḥan ) – to test, examine. Arabic: مَحَنَ ( maḥana ) – to probe, examine, or test a student. “Send one of you that he may get your brother, while you remain confined, so that your words may be tested (יִבָּחֵנוּ, yibbāḥēnû ) whether there is truth in you. But if not, by the life of Pharaoh, you are certainly spies!” (Genesis 42:16) The name of the surah, al-Mumtaḥanah, sometimes rendered “She who is to be tested,” refers to the believing women tested in 60:10, the only occurrence of م-ح-ن in the Qur’an, as the term اِمْتَحَنَ ( imtaḥana ) as the imperative فَامْتَحِنُوهُنَّ ( fa-imtaḥinūhunna “test them!”). In Classical Arabic, م‑ح‑ن conveys “to test,” “to try,” “to examine,” or “to subject someone to a trial or hardship.” The noun مِحْنَة ( miḥnah ) means “trial,” “ordeal,” or “affliction.” ἀπόκρυφος / ס-ת-ר (samek-taw-resh) / س-ت-ر ( sīn-tāʾ-rāʾ ) Hiding, concealing, covering, or sheltering. The Arabic noun سِتْرًا ( sitran ) means a covering, a veil, or protection. لَمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا (lam najʿal lahum min dūnihā sitran ) “…We had not provided for them any cover (سِتْرًا) from it (the sun).” Sūrat al-Kahf (18:90) الله يستر ( allāhu yastur ) literally means “God conceals” or “God covers.” In everyday usage, Arabic speakers often say it as an exclamation along the lines of “May God protect us!” or “God help us!” A prayer for protection or guidance in hardship, asking that God will hide something undesirable from public view, such as a fault or mistake, and that he will cover sins. ★ Support this podcast on Patreon ★…
Evil always dresses in a garment of light. It hides in plain sight. It smiles. It’s friendly. It’s comforting. It’s dishonest. It appears as something it’s not. Take, for example, that seemingly innocuous campfire song all your children have been taught to sing at your silly church camps: “This Little Light of Mine.” Like a mother who possesses children; like a tribe that possesses land; like those who refuse to let go of what God destroys—or worse, those who wickedly imagine they can compensate for God’s will by loving their neighbor—like a spoiled child clamoring for a toy. Yes, this little hymn of the Antichrist twists the teaching of the Gospel of Luke into a fascist anthem that leads, at worst, to genocide—and at best, to a mind-numbing theology of the cult of self: the worship of money, human reason, community, and ultimately, state power. “This little light of mine?” Are you kidding me? Do you really think the place men dared not tread is now yours to share? Do you know what you’re talking about? Do you really believe the light upon which Moses dared not gaze is yours to adorn with coverings, like a pet? Think. No—do not think. Hear. To what did Luke refer in chapter 8 when he said lampstand? Container? Cover? What do any of these things have to do with you and your church camps? He who has ears to hear, let him hear. This week, I discuss Luke 8:16. Show Notes ἅπτω / נ-ג-ע ( nun-gimel-ʿayin ) / ن-ج-ع ( nūn-jīm-ʿayn ) Greek: to set on fire. Hebrew: to touch, strike violently, reach, or afflict. The Arabic cognate نَجَعٌ ( najaʿ ) refers to 1. the effect of the action, 2. being effective, or 3. having an impact or benefit—for example, a statement or teaching; in modern usage, a medicine. In a nomadic context, it signifies the departure or migration of people or animals in search of pasture or sustenance. λύχνος / נ-ר ( nun-resh ) / ن-و-ر ( nūn-wāw-rāʾ ) Light, lamp. The Arabic cognate نُور ( nūr ) functions as “light” or “illumination.” καλύπτω / כ-ס-ה ( kaf-samek-he ) / ك-س-ى ( kāf-sīn-yāʾ ) Cover, conceal, clothe, drape, forgive. The Arabic verb كَسَا ( kasā ) means “to clothe” or “to cover.” Its triliteral root is ك-س-و ( kāf-sīn-wāw ). كسوة الكعبة ( kiswat al-ka'bah ) denotes the cloth that covers the Kaaba in Mecca. σκεῦος / כ-ל-י ( kaf-lamed-yod ) / ك-ي-ل ( kāf-yāʾ-lām ) Vessel, implement, tool. The Arabic word كيل ( kayl ) refers to a measure of grain. It denotes measuring, weighing, or apportioning something in quantities. The root is also related to the Hebrew function כול ( kul ), which can function as comprehending, containing, or measuring. In Arabic كُلّ ( kulu ) indicates all. κλίνη / מ-ט-ה ( mem-ṭet-he ) / م-ط-ط ( mīm-ṭāʾ-ṭāʾ ) Couch, bed, to incline, stretch downward, extend. The Arabic مَطَّ ( maṭṭa ) "to stretch" or "extend" shares a common Proto-Semitic root (m-ṭ-) with Hebrew: Hebrew מ-ט-ה (m-ṭ-h);Arabic م-ط-ط (m-ṭ-ṭ); Aramaic מטא (mṭʾ); Akkadian ( maṭû ) λυχνία / מ-נ-ר ( mem-nun-resh ) / ن-و-ر ( nūn-wāw-rāʾ ) Lampstand, light, menorah. The Arabic cognate of מְנוֹרָה ( menorah ) is منارة ( manārah ), which means candlestick, lighthouse, or minaret (the tower of a mosque), the lighthouse from which the call to hear scripture is announced to all. The triliteral root in Arabic pertains to light, illumination, or shining. اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ( allāhu nūru as-samāwāti wa-al-arḍi ) ”"God is the light of the heavens and the earth.” (Surah An-Nur 24:35) ★ Support this podcast on Patreon ★…
It has taken some time to understand what the Parable of the Sower meant when it introduced the function “soil” in its critique of human beings’ betrayal of God’s covenant with Abraham. Still, by the time the New Testament was written, Matthew, Mark, and Luke all found it necessary to clarify that the position of the one being judged was separate from the station of the one Judge. In the end, the nuance of “seed” as covenant unto instruction vs. seed as offspring and the distinction between “holy seed” and “rebellious seed” were not clear enough for those who, like the Caesars, sought to enthrone themselves as gods by making the Bible a historical narrative about their community. Long before the Qur’an split the function zera’ into two distinct Semitic roots, the New Testament introduced the function “soil” opposite the covenantal seed of Abraham to demonstrate how God’s instruction operates as the sole Judge of his offspring, who, like Job, are found wallowing in the dark midnight of their self-righteous fate, powerless before him, left only with only “with ears to hear” his voice and the opportunity to submit to him, or not. That is why Jesus is explicit and open. There are no secrets or mysteries. The seed is the word of God, and the mystery is his judgment, which, the prophet Daniel taught us, is beyond man’s grasp. He who has ears to hear, let him hear. This week, I discuss Luke 8:9-15. Show Notes μυστήριον ( mystērion ) / ר-ז-ז ( resh-zayin-zayin ) The term רָז ( raz ) is an Aramaic word that means “mystery” or “secret.” “The king answered unto Daniel, and said, of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.” (Daniel 2:47) The name “Daniel' comes from דָּן ( dan ), meaning 'judge,” and אֵל ( el ), which refers to “God.” קוֹדֶר ( qoder ) / قَدْر ( qadr ) In biblical Hebrew, קוֹדֶר ( qoder ) can mean “dark” or “gloomy.” (Job 30:28) In Arabic, the phrase ليلة القدر ( laylat al-qadr ) refers to “The Night of Decree,” “The Night of Power,” or " The Night of Fate,” during which the prophet received the Word of God. As an extension of judgment, qadr can also refer to value, worth, extent, amount, volume, or rank: له قدر كبير ( lahu qadr kabīr ) “he is highly esteemed.” قدر الماء ( qadr al-māʼ ) “amount of water” παραβολή ( parabolē ) / מ-ש-ל ( mem-shin-lamed ) / م-ث-ل ( meem-tha-lam ) In Arabic, the word مَثَل ( mathal , plural: أمثال amthāl ) is equivalent to the Hebrew מַשָּׁל ( mashal ). إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا ( inna allāha lā yastaḥyī an yaḍriba mathalan mā ) ”Indeed, God is not shy to present a parable ( mashal )” Surah Al-Baqarah (2:26) ★ Support this podcast on Patreon ★…
In Scripture, Abraham’s seed encompasses more than just biological lineage. It also transmits God’s covenant, outlining the potential for righteousness and human corruption in a single function. The Hebrew term zera', "seed" or "offspring," follows the continuity of God’s promise to Abraham from one generation to the next. It also marks the recurring story of human rebellion, which is as predictable in each generation as the agrarian cycle of seasons. Nothing changes under the sun. In this sense, the biblical seed is covenantal, according to God’s promise across the generations, and biological, according to his command. The seed has all living things and the preservation of life in its purview, even as humans repeatedly threaten life in literary Scripture and literal history. To sow the biblical seed is to “spread” God’s covenant in fulfillment of his promise to Abraham, a grace carried in the content of Paul’s gospel, which scatters our rebellious (biological) seed as Jesus scatters in Luke, all the while gathering God’s offspring for the Kingdom. This is what the Magnificat in Luke 1:46-55 means: Scripture shatters the stubborn back of human rebellion in every generation, scattering those who remain and spreading them among the nations, fulfilling God’s promise to Abraham and his offspring, including all life in God’s zealous care. Put that in your flashy fundraising brochure. This week, I discuss Luke 8:4-8. Show Notes σπείρω / σπόρος / ז-ר-ע ( zayin-resh-ʿayin ) / ز-ر-ع ( zāy-rāʿ-ʿayn ) “And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time זרע ( zaraʿ ), and you shall eat your bread to the full and dwell in your land safely.” (Leviticus 26:5)זֶ֫רַע (zeraʿ) “seed,” in biblical Hebrew, also functions as “offspring” or “descendants” with a connotation of spreading or scattering. In Arabic: The verb زرع ( zaraʿa ) means “to sow” or “to plant.” The noun زرع ( zarʿ ) refers to “crops” or “plants.” أَفَرَأَيْتُم مَّا تَحْرُثُونَ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ( ʾafa-raʾaytum mā taḥruthūna, ʾaʾantum tazraʿūnahu ʾam naḥnu al-zāriʿūna )“Have you seen that which you sow? Is it you who makes it grow, or are we the grower?”(Surah Al-Waqi'ah, 56:63-64) The biblical function ז-ר-ע bifurcates in the Qur’an, clarifying the distinction between covenant and offspring. A second root, ذ-ر-أ ( dhā-ra-hamza ), is introduced alongside ז-ר-ע that ties directly to lineage, posterity, and the continuity of God’s covenant with Abraham: قَالَ وَمِن ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ ( qāla wa-min dhurrIyyatī qāla lā ya-nālu ʿahdī a-ẓālimīna )“He [Abraham] said, ‘And of my descendants?’ He said, ‘My covenant does not include the wrongdoers.’”(Surah Al-Baqarah, 2:124) As with Biblical Hebrew, both connotate scattering, dispersing, or spreading. ★ Support this podcast on Patreon ★…
“He who is not with me is against me; and he who does not gather with me, scatters.” (Luke 11:23) Mothers, not women—mothers specifically—are exploited by the schemes of city builders. This distinction is important because women are often party to the weaponization of mothers. I began this week's monologue with a verse from Luke 11 because it is impossible to hear what Luke wrote about “scattering” until you hear clearly what he taught about point of reference. As Matthew taught us earlier in the New Testament, you cannot serve two masters: You cannot serve the Hasmoneans and the Kingdom of God. You cannot serve Herod and the Kingdom of God. You cannot serve Caesar and the Kingdom of God. You cannot serve any institution and the Kingdom of God. You are allowed one choice in the Bible: submit to him and gather for him and scatter as Jesus scatters, or submit to something else and gather against Jesus, which means you are the wolf, stealing sheep and scattering the Master’s flock. All clergy are hirelings, but not all are wolves. Whether an assembly is full or not, who can tell who is gathering and who is scattering? None but him, and it has nothing to do with a church’s balance sheet. Truly, truly, I say to you: the first three verses of Luke 8 carry the proclamation of the liberation of the mothers of Judah from the buildings of the Israelites, which are an affront to God. This week, I discuss Luke 8: 1-3. Show Notes Μαγδαληνή / ג-ד-ל ( gimel-dalet-lamed ) / ج-د-ل ( jīm-dāl-lām ) Μαγδαληνή (Magdalene) from the Hebrew מִגְדָּל ( migdal ) in the New Testament functions as “Mary Magdalene,” (Μαρία ἡ Μαγδαληνή), or “Mary of Magdala.” In Arabic, مجدل ( majdal ) a fortress, tower, or stronghold, can also function as something braided or woven tightly or strong. “Then they said, ‘Come, let us build ourselves a city, with a tower ( migdal ) that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.’” (Genesis 11:4)“The Israelites secretly did things against the Lord their God that were not right. From watchtower ( migdal ) to fortified city they built themselves high places in all their towns.” (2 Kings 17:9) Χουζᾶς / ח-ז-ה ( ḥet-zayin-he ) / ح-ز-ي ( ḥāʼ-zā-yāʼ ) The Hebrew root ח-ז-ה ( ḥet-zayin-he ) can function as “to see” or “to behold,” typically in prophetic usage. In Arabic, حَزِي ( ḥazi ) refers to “an astrologer” or someone who interprets celestial phenomena to foresee events. Σουσάννα / ש-ו-ש ( shin-waw-shin ) / س-و-س ( sīn-wāw-sīn ) Transliterated from the Hebrew or Aramaic name שׁוֹשַׁנָּה ( Shoshannah , “lily”), Σουσάννα (Sousanna), appears in the Septuagint in the text of the same name. Shoshannah can function as “lily” or “rose,” in Hebrew and Aramaic usage. שׂוּשׂ ( sus ): To rejoice or exult. שׁוֹשׂ ( shos ): Rejoicing or delight. The same root in Arabic سوس ( sūs ) is associated with managing, governing, or overseeing. ★ Support this podcast on Patreon ★…
In this episode, Fr. Paul stresses the importance of going to the biblical text, not “going back, ” highlighting how Paul’s letters and even Luke’s Gospel were written to specific individuals, challenging the tendency to read these texts as universally applicable. We want to make Scripture timeless to elevate our power, but its power lies in its direct address to its original audience. ★ Support this podcast on Patreon ★…
We imagine that love is the product of a kind or generous heart. We confuse love with sentiment. Maybe we want others to like us. Perhaps we can’t stomach their suffering, so we medicate them with lies, or we embrace their fantasies because they accommodate our needs. We coddle sentiment as a virtue because it feels safe, womblike, and even noble. Sentiment reinforces our private delusions. There is no better resolution for cognitive dissonance than sentimentality. Sentiment is practically Western doctrine. Make everyone feel good. How dare you not? How dare you be so unfeeling, so cold, so unloving? The problem with this line of thinking is that it is evil. Only a self-oriented person believes that a human being is capable of love. God is the only one who loves his children. If you keep insisting on yourself, which is indicative of what Chris Hedges calls hyper-masculinity, that’s all you will ever understand about relationships. You will never find him. Those who think otherwise always end up alone, sitting in someone else’s chair until the day he appears. You cannot meet God until you are not there, Habibi. You will never find him in your “community,” you harlots. “You brood of vipers.” Truly ba‘alic— the lot of you, “reclining together.” That is the prophetic and Pauline wisdom that Jesus uses in Luke 7 to trap Simon, who fancies himself something when he is nothing. “Do you see this woman, Simon?” Do you dare judge her? Worse, do you dare judge her rightly? Nothing in the Bible is worse than being right about a wrong that condemns you. Jesus does not praise her because she loves much. How could he? That is akin to Simon’s mistake. She is a human. She is incapable of love. Instead, the Lord praises the only one who loved her, the one who gave her the tears to wash his feet when he forgave her much, forgiveness she received from above in submission to him. Simon, on the other hand, judged much. “What caused you to deny the Master, Simon?” You fool. There is no Judge but him. If I were you, I would trade in my sandals for a pair of running shoes. This week, I discuss Luke 7:40-50. Show Notes δανιστής / ת-ו-ך ( tav-waw-kaf ) / ت-ك-ت ( tāʾ-kāf-tāʾ ) The Greek word δανιστής ( danistēs ) , “ moneylender ,” refers to a person who lends money, often with interest, associated with violence in Scripture. In Luke 7:41 it is aligned with the function תֹּךְ ( tok ), which carries the usage “violence” and “oppression” in Proverbs: “The poor man and the oppressor תְּכָכִים ( tekakim ) have this in common: The Lord gives light to the eyes of both.” (Proverbs 29:13) In Arabic تَكَتَكَ ( taktaka ) means to trample underfoot or to crush, akin to war. تَكَتُك ( takatuk ): A repetitive sound, such as tapping or clicking, reflecting rhythmic motion or action. The war drum. In Semitic, the idea of trampling extends to subjugation, domination, or persistent oppression, aligning with its use in biblical Hebrew and in Luke 7. δάκρυ / ד-מ-ע ( dalet-mem-ʿayin ) / د-م-ع ( dal-mīm-ʿayn ) “ I am weary with my sighing; Every night I make my bed swim, I dissolve my couch with my tears דִּמְעָתִי ( dim‘ati ).” (Psalm 6:6) ἔλαιον / ש-מ-ן ( shin-mem-nun ) / س-م-ن ( sīn-mīm-nūn ) Fat, oil, olive oil. “Then Jacob got up early in the morning, and took the stone that he had placed as a support for his head, and set it up as a memorial stone, and poured oil (שֶׁ֫מֶן, shemen ) on top of it.” (Genesis 28:18) “You will have olive trees throughout your territory but you will not anoint yourself with oil (שֶׁ֫מֶן, shemen ), because your olives will drop off.” (Deuteronomy 28:40) “You will sow but you will not harvest. You will tread the olive press, but will not anoint yourself with oil (שֶׁ֫מֶן , shemen ); and [you will tread] grapes, but you will not drink wine.” (Micha 6:15) “For their mother has committed prostitution; she who conceived them has acted shamefully. For she said, ‘I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil (שַׁמְנִי, shemeni ), and my drink.’” (Hosea 2:5) The function س-م-ن ( sīn-mīm-nūn ) appears four times in the Qur’an, twice regarding Joseph’s dreams and the famine in Egypt, once regarding the Hospitality of Abraham, and once referring to food for the unrighteous from the “thorny plant” on the Day of Judgment: لَا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ lā yus’minu wa lā yugh’nī min jūʿ “[Which] neither fattens nor avails against hunger.” Surah Al-Ghashiyah (88:7) μύρον / מֹר — מ-ר-ר ( mem-resh-resh ) / م-ر-ر ( mīm-rāʼ-rāʼ ) The function מ-ר-ר conveys bitterness, sharpness, or acridity, both literally (in taste and smell) and metaphorically. The Arabic مُرّ ( murr ) and مِرَّة ( mirrah ) are cognates of the biblical Hebrew מֹר ( mor ), which refers to myrrh, the fragrant yet bitter resin. Related Semitic Cognates: Aramaic : מָרָא (mara) — Bitter.; Akkadian: murru — Bitter or acrid. μύρον — ב-ש-ם ( bet-shin-mem ) / ب-ش-م ( bāʼ-shīn-mīm ) Refers to balsam or other fragrant substances. In some cases, overlaps with the use of μύρον/מֹר to describe fragrant materials mixed with oils. “Nard and saffron, calamus and cinnamon, with all the trees of frankincense; myrrh (מֹר, mor ) and aloes, along with all the finest balsam (בְּשָׂמִים, b’samim ) oils.” (Song of Songs 4:14) συνανάκειμαι ( synanakeimai) (Luke 7:49) THE WORD “RECLINE” DOES NOT APPEAR IN LUKE 7. Three distinct functions describe the action translated as reclining, “ synanakeimai ” being the third. Each Greek term corresponds to a unique Semitic function. The appearance of the third action condemns Simon and those who congregate with him. “To recline together.” In Maccabees, made functional by Luke, communal reclining, shared meals, companionship, and “500” elephants all serve a wicked scheme: “οἱ δὲ συνανακείμενοι συγγενεῖς τὴν ἀσταθῆ διάνοιαν αὐτοῦ θαυμάζοντες προεφέροντο τάδε” “But the Kinsmen reclining at table with him, wondering at his instability of mind, remonstrated as follows:” (3 Maccabees 5:39) ★ Support this podcast on Patreon ★…
When the text says “recline” in Greek, it doesn’t mean “recline.” When the Greek text differentiates “recline” through repetition, it still doesn’t mean “recline,” even in translation. Even when Greek functions correctly, Greek alone is insufficient—it doesn’t work without lexicography. Without proper word study, there is no such thing as Scripture. If you merely hear the original Greek text in Greek without studying its Semitic inter-function, you are nothing more than a Greek. Jesus has not yet restored your ears, crippled by Hellenism. What is an alabaster flask? Oh yes, you want to discuss your ancient theology of burial—wrong again. What is an alabaster flask? Do you know where your theology originates, who it was crafted for in antiquity, and how it was used? Or would you prefer to talk about how noble it is that someone as esteemed as you deigns to meet with people you perceive as lesser? You hypocrite. You are not Jesus; he may be least, but he is less than no one in the story. They have nothing to offer him, and he has nothing to learn from them. Your theology of reclining is silly, too. If you disagree, it is because you still have not understood the command against patriarchy, family, institution, and Alexandrian Greco-imperialism in Genesis: you must leave your father and mother and cling to your wife. As a long-time listener wrote in this week: “In your last podcast, did you argue that the idea is not about continuation in a particular place? That the entire point is to disappear, ensuring that nothing continues from one generation to the next? Is it less about mother, father, husband, wife, nuclear family, sentimentality, and romantic ideals and more about living your time without worrying about progeny, trusting instead that God will provide? That looking back to our father’s generation and our ancestors is futile because clinging to what they had means we are simply trying to preserve an institution that God places no value on because continuing where you came from isn’t the command?” Yes…yes. Would you rather be a lily in God's field or a slave in Solomon's brig? He who has ears to hear, let him hear! Or, as I am wont to shout from the rooftops: “Free Palestine!” This week, I discuss Luke 7:36-39. Show Notes φάγω-ἐσθίω / א-כ-ל ( aleph-kaf-lamed ) / أ-ك-ل ( ʾalif-kāf-lām ) To “to eat” or “consume.” أَكَلَ ( akala ) “And the Lord God commanded the man, saying, ‘From any tree of the garden you may eat (אָכַל, akal) freely.’” (Genesis 2:16) “For God knows that in the day you eat (תֹּאכֵלוּ, tokelu) from it your eyes will be opened, and you will be like God, knowing good and evil.” (Genesis 3:5) κατεκλίθη / נ-פ-ל (nun-pe-lamed) / ن-ف-ل (nun-fa-lam) From the verb κατακλίνω, κατεκλίθη means to lay down or to cause to recline. It corresponds to נפל, which indicates fall, collapse, aggressive action, to fall upon in raid, to force to lie down, bring to ruin, drop to the ground, and by extension, to give birth (the related concept of dropping something to the ground). “If men have a quarrel and one strikes the other with a stone or with his fist, and he does not die but falls ( נָפַל, nafal ) to bed,” (Exodus 21:18) نَفَّلَ ( naffala ) “he fell to his share” or “assigned as a share.” الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ (al-anfālu lillāhi wa-l-rasūli) “The spoils are for God and the Apostle.” Surat al-Anfal 8:1 κατάκειμαι / ש-כ-ב ( shin-kaf-bet ) / س-ك-ب ( sīn-kāf-bāʼ ) From the verb κατάκειται, κατάκειμαι means to lie down or to be laid out. It aligns with שׁכב, which can indicate to lie down, lie, lie asleep, or lie sick. سَكَبَ ( sakaba ) to pour or spill. “How long will you lie down (תִּשְׁכָּב tishkab), lazy one? When will you arise from your sleep?” (Proverbs 6:9) “And you will be like one who lies (כְּשֹׁכֵב, ke-shokheb) down in the middle of the sea, or like one who lies (כְּשֹׁכֵב, ke-shokheb) down on the top of a mast.” وَيُسْكَبُ مَآءٌۭ حَمِيمٌۭ (wa-yuskabu māʾun ḥamīmun) “And scalding water will be poured.” Surah Al-Infitar (82:19) ἀλάβαστρον The name “Alabastron” derives from the Egyptian city of the same name, where high-quality alabaster stone was quarried. The use of the alabaster flask is associated with the cult of Osiris and, by extension, Hathor. Sealed alabastrons were placed in tombs as offerings to the gods or for the deceased’s “ka” in the afterlife. ★ Support this podcast on Patreon ★…
In their extreme hubris, humans believe that Luke’s admonition, “A tree is known by its fruit,” is nothing more than a proverb about being a “better parent.” But as I explained a few episodes ago, it is a warning that humans can’t parent. It is a judgment, a mashal , a rule, a verse, a biblical sign that there is no such thing as a good human parent because the only tree that bears “good fruit” is the wisdom of God. With this in mind, what did you go out to see in the wilderness of Luke 7? Twice? Luke wrote the question twice. Twice, he asked, “Are you the Expected One, or do we look for someone else?” Twice, as if the same person were looking at himself in the mirror. Is Jesus looking for John the Baptist, or is it the other way around? What’s the difference between the message and the messenger? Do you study the Bible, or does the Bible study you? Who is the reed shaken by the wind? Is it the reed Solomon can’t use to measure John’s Palace, or the reed Isaiah’s “Bringer of Justice” refuses to break? Who is the “Bringer of Justice?” Can you tell? What did you go out to see, human? A prophet? You may be indifferent to the prophet, yes, but then you hate his message, too. You hypocrite. I will tell you what the fruit of the Good Parent looks like. It doesn’t eat bread, and it doesn’t drink wine, and you say it has a demon. It eats bread and drinks its fill, and you accuse it of gluttony. Why? Because you are a wicked human parent. You do not love God. You are like a spoiled child: impossible to please, self-serving, fickle, unresponsive, pouty, regardless of the message or the messenger. But the children of the Good Parent, whether they fast or feast sumptuously with sinners, are deemed righteous by the Most High; the same is shown to be righteous by his children. As Paul said: “You are the seal of my apostleship in the Lord.” This week, I discuss Luke 7:25-35. Show Notes צ-ד-ק ( sade-dalet-qof ) / ص-د-ق ( ṣād-dāl-qāf ) / δικαιόω The root צ-ד-ק carries the usage “deemed just” or “deemed righteous” in Semitic languages: Aramaic : צְדֵק “He was righteous.” Syriac : זָדֵק “It is right.” Note the shift of צ to ז. (Klein) Ugaritic : ( ṣdq ) “Reliable, strong.” Arabic : صَدَقَ ( ṣadaqa) “He spoke the truth.” Ethiopic : ( ṣadaqa ) “He was just, was righteous.” In the Bible, there are numerous examples of this root as it pertains to God’s judgment: “And the heavens declare His righteousness (צִדְקָתוֹ, ṣidqātō ), for God Himself is judge. Selah.” (Psalms 50:6)“Put Me in remembrance, let us argue our case together; state your cause, that you may be proved right (תִּצְדָּק, tiṣdāq ).” (Isaiah 43:26)“In the Lord all the offspring of Israel will be [ deemed ] righteous (יִצְדְּקוּ, yiṣdāqū ) and will glory.” (Isaiah 45:25) In the Qur’an and Arabic, the root ص-د-ق is associated with honesty, trustworthiness, acts of charity, the fulfillment of promises, and righteousness. Compare parallel usage in the Torah and the Qur’an: ְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה ( Wa-heʾemin ba-Yahweh wa-yaḥshebaha lahu ṣidāqah ) “Then he believed in the Lord, and he reckoned it to him as righteousness.” (Genesis 15:6) وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا (Wa-udhkur fī al-kitābi Ibrāhīma innahu kāna ṣiddīqan nabiyyā.) “And mention in the Book Abraham. Indeed, he was a man of righteousness and a prophet.” (Surah Maryam, 19:41) Examples of ص-د-ق in Arabic: صَدِّيقٌ ( ṣiddīq ) – A person of high righteousness and truthfulness. صَدَقَةٌ ( ṣadaqah ) – Voluntary charity or almsgiving. صَادِقٌ ( ṣādiq ) – Truthful, honest, a righteous person. تَصْدِيقٌ ( taṣdīq ) – Affirmation or confirmation of truth. مُصَدِّقٌ ( muṣaddiq ) – One who believes in and confirms the truth. ★ Support this podcast on Patreon ★…
A single, passing word is easily overlooked in translation. You could pontificate about it in abstraction, but can you observe its importance, its technicality? Of course, you can’t—not in English. No way. Not in a thousand years. What does the word “luxury” have to do with the book of Genesis? Can you tell me how or where it connects to Genesis? What does “luxury” have to do with a dog’s vomit? Can you figure it out? Perhaps you could look up “dog’s vomit” and try to put it all back together from that hint. But by simply hearing Luke in English, you wouldn’t stand a chance. You have no hope of finding these connections. No hope, for example, of hearing what the writer is telling you about the Four Rivers in Genesis. About the difference between a tree and a human being. Could you, in English, hear by hearing the word “luxury” what Luke is proposing? No—you would simply pontificate about the problem of “ living in luxury” because you’re not interested in lexicography. You’re interested in context, in narrative, in interpretation. The best you could do is theologize about Paradise (or your 401K savings; they are functionally the same), which puts you in league with those condemned in 2 Peter 2. Your only way out of this dilemma is to hear Luke in the original Greek—but even that’s not enough. You will never hear what Luke is saying if you deal solely with the Greek manuscript. You have to hear Luke in triliteral Semitic. Can you discern from the word “luxury” in Luke 7 that you were never supposed to congregate in the first place? That there is a problem with “congregating?” That you’re supposed to spread out, to disperse? That you shouldn’t be here, safe and sound “inside?” You should be spreading out all over the earth—not gathering here in your synagogue, in your “ecclesia,” and settling down. According to Luke, the proof of your ignorance is found in your dress and your place of habitation. The place of luxury of which God speaks does not require soft clothing, let alone fancy suburban houses. This week, I discuss Luke 7:20-25. Show Notes ق-ن-ى ( qāf-nūn-yāʾ ) / ק-נ-ה ( qof-nun-he ) קָנֶה ( qāneh ) in biblical Hebrew refers to a “reed,” “stalk,” or “cane. " It is often associated with plants that grow near water, such as the reeds along the Nile or Jordan River. As “calamus” or “sweet cane” “Take also for yourself the finest of spices: of flowing myrrh five hundred shekels, and of fragrant cinnamon half as much, two hundred and fifty, and of fragrant cane (קָנֶה־בֹשֶׂם, qāneh-bōśem) two hundred and fifty,” (Exodus 30:23) “Nard and saffron, calamus (קָנֶה, qāneh) and cinnamon, with all the trees of frankincense, myrrh and aloes, along with all the finest spices.” (Song of Solomon 4:14). “The waters from the sea will dry up, and the river will be parched and dry. The canals will emit a stench, the streams of Egypt will thin out and dry up; the reeds and rushes (קָנֶה וָסוּף, qāneh wāsūf) will rot away.” (Isaiah 19:5-6). “The scorched land will become a pool and the thirsty ground springs of water; in the haunt of jackals, its resting place, grass becomes reeds and rushes (קָנֶה וָסוּף, qāneh wāsūf). ” (Isaiah 35:7). “You have bought Me not sweet cane (קָנֶה, qāneh) with money, nor have you filled Me with the fat of your sacrifices; rather you have burdened Me with your sins, you have wearied Me with your iniquities.” (Isaiah 43:24). As “reed” or “measuring rod” “Behold, there was a man whose appearance was like the appearance of bronze, with a line of flax and a measuring rod (קָנֶה הַמִּדָּה, qāneh ham-middāh) in his hand; and he was standing in the gateway.” (Ezekiel 40:3). “And behold, there was a wall on the outside of the temple all around, and in the man’s hand was a measuring rod (קָנֶה הַמִּדָּה, qāneh ham-middāh) of six cubits, each of which was a cubit and a handbreadth. So he measured the thickness of the wall, one rod; and the height, one rod.” (Ezekiel 40:5). “He measured on the east side with the measuring rod (קָנֶה הַמִּדָּה, qāneh ham-middāh) five hundred rods by the measuring rod.” (Ezekiel 42:16). The Arabic term قَنًى (qanā), which refers to a reed or stalk, is from the same root as the Hebrew קָנֶה (qaneh), and is associated with “acquiring,” “creating,” or “possessing. However, in the context of plants, it refers to reeds or stalks as slender, hollow structures. قَنًى ( qanā ): A reed or stalk, similar to the Hebrew קָנֶה ( qāneh ). قِنِيَة ( qinīyah ): Related to possession or acquiring, aligning with ק-נ-ה, which can also mean “to acquire” or “possess.” قَنِيَ ( qaniya ): The verb form meaning “to acquire” or “to obtain.” وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى ( wa-annahu huwa aghnā wa-aqnā ) “And that it is he who enriches and satisfies (or makes content).” Surah Al-Najim 53:48) τρυφή / ع-د-ن (‘ayin-dal-nun) / ע-ד-נ (‘ayin-dalet-nun) Luke employs the term tryphē as a sociopolitical statement, contrasting the immorality of his opponents—condemned in 2 Peter 2 for emulating the Roman “palace”—with the gentleness of John, who is associated with the Lord God’s Eden. The term עֵ֫דֶן ( ‘ēḏen ) refers to the “place of delight,” “fertility,” or “pleasure.” In Hebrew, עֵ֫דֶן emphasizes delight and lushness, tied to a specific place, the Garden of Eden. In Arabic, عدن ( ‘adn ) pertains to permanence and bliss, the abode of reward, جنة عد ( jannat ‘adn ), the “Garden of Eternity” or paradise. This function corresponds to τρυφή tryphē in Luke 7:25. ★ Support this podcast on Patreon ★…
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1 A Greek Tragedy Takes Flesh—and Still Dwells Among Us 28:19
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The Odyssey narrates Odysseus’s ten-year journey as the king of Ithaca, during which he attempts to return home after the fall of Troy. Virgil’s Aeneid chronicles the journey of Aeneas, a Trojan hero and son of the goddess Venus. Aeneas escapes the fallen city of Troy and embarks on a quest to start a settler-colonial project in Italy. Virgil wrote a work of total fiction, and then as if by witchcraft, Augustus traced his (and Rome’s) historical origins back to Aeneas. In Jewish Antiquities, Josephus Flavius followed the line of Augustus, adulterating the Bible to appease the ego of his settler-colonial abuser, adopting the same Greco-Roman “literary-historicizing” framework. This may not have resonated with the Jews of the time, but man, would-be Christian imperial colonizers loved his historicizing of epic literature to “build” their apotheosis. What good is Star Wars if lightsabers are not real, if you are not the heir of Luke Skywalker, and the Republic is not rightfully yours to “possess?” So, thanks to Josephus Flavius, the (sellout, Uncle Tom) closet Hasmonean, and his oversized case of Bible-wrecking Stockholm Syndrome, by now, we’ve had to deal with two millennia of Hellenized theologians who really believe that Jesus picked up where Venus and Augustus left off. If you want to understand the socio-political consequences of this approach, consider watching independent news media on YouTube. If you want to be set free from the tyranny of Augustus and Josephus, hear the Gospel of Luke. This week, I discuss Luke 7:17-19. Show Notes ἔρχομαι ( erchomai ) ب-و-ء ( bā-wāw-hamza )/ ב-ו-א (bet-waw-alef) The Hebrew verb בוא ( bo ) and the Arabic verb بَاءَ ( bā’a ) “he returned” are cognates that trace back to a common Semitic root related to movement toward a point—be it coming or returning. This root corresponds to ἐρχόμενος ( erchomoenos ) in Luke 7:19, the one who is expected. “‘Behold, I am going to send my messenger, and he will clear the way before me. And the Lord, whom you seek, will suddenly come (יָבוֹא, yāḇôʾ) to his temple; and the messenger of the covenant, in whom you delight, behold, he is coming,’ says the Lord of hosts.” (Malachi 3:1)“The Lord God has sworn by his holiness, ‘Behold, the days are coming (בָּאִ֣ים, bā’îm) upon you when they will take you away with meat hooks, and the last of you with fish hooks.’” (Amos 4:2) Related functions in Arabic: بَاءَ ( bā’a ) To return, to incur, to be burdened with, to bring upon oneself. بَاءُوا بِغَضَبٍ مِنَ اللَّهِ ( bā’ū bi-ghaḍabin mina allāh ) “They have incurred wrath from God.” (Surah Al-Baqarah 2:61) بَوَّأَ ( bawwa’a ) To settle someone, to provide lodging, to assign a place. مُتَبَوَّأ ( mutabawa’a ) A dwelling place. Arabic Lexicon, Hawramani, https://arabiclexicon.hawramani.com/?p=1617&book=50#9b0b27 وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ ( wa laqad bawwa’nā banī isrā’īla mubawwa’a ṣidqin ) “And we settled the Children of Israel in a good dwelling-place.” (Surah Yunus 10:93) تَبَاوَأَ ( tabāwa’a ) Used in literature to describe competition and contention between characters. The verb carries a negative connotation that implies equality. To be equal with each other. Equality in sin or punishment: state of being equally guilty. القتيلان فِي الْقصاص تعادلا ( al-qatīlāni fī al-qiṣāsi ta‘ādalā) “Two dead, in retribution, were tied.” “بَوَاءٌ” Arabic Lexicon , Hawramani, https://arabiclexicon.hawramani.com/?p=63888#dbd19f ★ Support this podcast on Patreon ★…
This week, Fr. Paul reiterates the importance of hearing Scripture within its historical and sociopolitical context. Beginning with Alexander the Great’s quest for divinity, he illustrates this with references to subsequent events, like the Maccabean Revolt and the resulting Roman domination of Judah. In contrast, he critiques the folly of philosophy in biblical studies, arguing that theology, under the influence of its namesake, Alexander the Great, continues the Macedonian's quest for divinity, recounting the tale of how Aristotle's pupil once halted a battle to embark on a “spiritual journey” into the desert, seeking to understand himself as an incarnate god. ★ Support this podcast on Patreon ★…
What does it take to liberate people from exceptionalism? To liberate a teaching? Such a pernicious snare, that saying of yours, “family first.” It was your fear of losing the tribe that led you to elect a king and build a city against the will of God. So he sent his Shepherd to rescue his sheep from Cain’s cities, to liberate his people and the Torah from the stone idols fashioned by Cain’s sons. For those who have stayed with me on the podcast all these years, let me say it plainly: The idea that all people are created equal—an American principle—is beautiful and correct, but like the Torah, it is held hostage by identity politics. Like the preaching of the Cross under a Roman standard, it has been corrupted by a military-industrial nationalist agenda that feeds on the broken backs of impoverished women and children. Nothing changes under the sun. The Gospel of Luke is the Gospel to the Poor. It is a radical Gospel of Liberation. It this scroll of the Torah, the Lion of Judah, breaking free from the gilded prison of Herod's Temple—shattering the gates of brass—raging against you for your sake on behalf of the poor. He who has ears to hear to hear, let him hear! Still, the scroll of Luke is not a “liberation theology.” It is a warning that we must forsake what we have built, not build back again, but abandon what Cain built to roam freely with the Lion in his land. As Paul said: “For if I build again the things I have destroyed, I prove myself to be a sinner.” (Galatians 2:18) To borrow a term from psychology (one that I’ve used before), prophetic preaching keeps the disciple in a perpetual state of cognitive dissonance, unable to fall back on the natural human instinct to reconcile our innate hypocrisies. The teaching of Scripture is not “God is love.” The teaching of Scripture is “you are a hypocrite.” Until you submit to this repetitive literary frame, you can’t hear what Moses said, let alone Jesus. You can’t be set free. That is why the Qur’an went to such great lengths to stress St. Paul’s teaching of submission. Because the “children of the book” are no such thing. They still belong to Pharaoh. This week, I discuss Luke 7:11-16. Show Notes ש-ע-ר ( shin-‘ayn-resh ) / ش-ع-ر ( shīn-‘ayn-rāʾ ) The Hebrew word שַֽׁעַר ( sha’ar ) means “gate” or “entrance.” It corresponds to πύλη (pylē) in Luke 7:12, functional with Ruth 4: "Now Boaz went up to the gate (שַּׁעַר֮, sha‘ar) and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, “Turn aside, friend, sit down here.” And he turned aside and sat down." (Ruth 4:1) This root relates to awareness, feeling, and literary expression in Arabic: شِعْر ( shi‘r )—“poetry”: This is one of the most common words from this root, referring to poetry or verse, which is central to Arabic literary tradition. شَاعِر ( shā‘ir ) - “poet”: This word describes a person who composes poetry, playing a significant role in Arabic and Islamic culture. شَعَرَ ( sha‘ara ) - “to feel” or “to perceive”: This verb means to feel or become aware, capturing the idea of sensitivity or perception. مَشَاعِر ( mashā‘ir ) - “feelings” or “emotions”: This word, in the plural form, denotes feelings, emotions, or sentiments, often used to express emotional sensitivity. شعار ( shi‘ār ) “logo, emblem, or slogan”: identification or awareness through a symbol, slogan, or distinguishing mark, a “sign.” مَشْعَر ( mash‘ar ) - “place of awareness” or “sacred monument”: Used in Islamic contexts, mashʿar refers to a sacred or symbolic place, often in pilgrimage sites like Mashʿar al-Ḥarām near Mecca. נ-ע-ם (nun- ‘ayn -mem) / ن-ع-ي-م (nūn-ʿayn-yāʾ-mīm) The word Ναΐν (Nain) is derived from the Hebrew word נָעִים ( na'im ), meaning “pleasant” or “lovely.” Behold, how good and pleasant ( na'im ) it is when brothers dwell in unity! (psalm 133:1) It, too, corresponds (prescriptively) to the books of Ruth נָעֳמִי (Naomi) but also to the Qur’an. For reference: “Blessing,” “favor,” “bounty” (ni‘mah) : نِعْمَة “And if you count the blessings of God, you will not be able to enumerate them.” (Surah Ibrahim, 14:34) “Bliss,” “luxury,” “delight” (na‘īm) : نَعِيم “In gardens of delight.” (Surah Al-Waqi’ah, 56:12) “To live in ease or comfort” (na‘ama) : نَعَمَ “And for you in them are many comforts.” (Surah Al-Mu’minun, 23:21) “Bestower of blessings,” “benevolent one” (mun‘im) : مُنْعِم “And indeed, your Lord is the Forgiving, Possessor of great bounty.” (Surah An-Najm, 53:32) “Soft,” “gentle,” “smooth” (nā‘im) : نَاعِم “[Some] faces, that Day, will be radiant.” (Surah Al-Ghashiyah, 88:8) “The blessings” (al-ni‘am) : النِّعَم “They recognize the favor of God; then they deny it.” (Surah An-Nahl, 16:83) “Softness,” “ease,” “comfort” (na‘mah) : نَعْمَة “Lest His punishment should befall you if you deny his blessing.” (Surah Ibrahim, 14:7) ★ Support this podcast on Patreon ★…
Elitist intellectuals are drawn to the concept of a psychological trap because others’ suffering entertains them and because their perception of another's supposed trap reinforces their sense of self-importance and permanence. Poor Sartre, poor DNC, poor duopoly. “The fool says in his heart, There is no Judge.” I agree, Jean-Paul: for your spiritual children, there can be “No Exit.” The local Judean elders, who should be hearing and repeating Jesus’s words, are more concerned with manipulating the goodwill of their Roman occupiers to further their political agenda. In turn, the Roman servant, manipulated by the elders, shows zeal for the Torah. Still, his life remains in disrepair because the people of the Synagogue love their “nation” and their shiny new Synagogue more than the words—the debarim —of Isaiah. What right do the Judeans have to call anyone “worthy” or good? Their human judgment, assessment, and feedback “build” a house that Jesus does not enter and a Synagogue that ultimately rejects him. Is there an exit from Sartre’s hell? Yes. Clearly. French existentialism, like postmodernism, is silly. There is only one Judge. Stop listening to the people of Capernaum and start following Jesus. Imitate the obedience of the Centurion, who did not accept accolades from the people of Judaea but received instead the one vote that counts. This week, I discuss Luke 7:1-10. Show Notes י-ק-ר (yod-qof-resh) / و-ق-ر (waw-qaf-ra) ἔντιμος ( éntimos ) “precious,” “honored,” “honorable in rank” (Luke 7:2) aligns with יקר ( yāqār ) in Hebrew, which can function as “heavy,” “valuable,” “honored,” “dignified,” “dear,” or—relevant to Luke 7:2, 1 Peter 2:4 and 1 Peter 2:6—“precious.” The Arabic root و-ق-ر (waw-qaf-ra) implies dignity, and can funtion as “to honor.” وَقَار ( waqār ) — Dignity or solemnity. This word is often used to describe a person’s respectful or dignified demeanor. وَقِرَ ( waqira ) — To be weighty or important. In this form, it implies something substantial or of significant value. وَقَّرَ ( waqqara ) — To honor or respect. This is the form II verb (with shadda on the middle letter), meaning “to show respect or honor,” often used in contexts where someone honors or reveres another. تَوْقِير ( tawqīr ) — Reverence or high regard. This noun, derived from form II of the root, refers to the act of showing respect or esteem, often used in formal or respectful contexts. مُتَوَقِّر ( mutawaqqir ) — Dignified or solemn person. This adjective describes a person who carries themselves with dignity, calmness, and respectability. وَقُور ( waqūr ) — A dignified or composed person. This adjective describes someone who possesses an aura of respect, often used for people who are calm, collected, and reverent. The Hebrew root רפא (rafa) is rich in function related to healing, repairing, and recovering, extending across various Semitic languages. Arabic uses the verb رَفَأَ , ( rafa'a ) “to mend or repair,” with a similar connotation. "And say to them, ‘Thus says the Lord of hosts, Just so will I break this people and this city, even as one breaks a potter’s vessel, which cannot again be repaired (לְהֵרָפֵא, leheraphe) and they will bury in Topheth because there is no other place for burial.’" (Jeremiah 19:11 ) ח-ו-ר ( ḥet-waw-resh ) / ح-ر-ر ( ḥāʾ-rāʾ-rāʾ ) ἔντιμος ( éntimos ) also aligns to חֹר ( ḥor ), “free,” or “noble” حُرّ ( ḥurr ) freeborn حرية ( ḥurriya ) “freedom” or “liberty حرر ( ḥarrara ): To liberate or set free ἔντιμος appears only in Luke 7:2, 1 Peter 2:4, 1 Peter 2:6 and Philippians 2:29. ★ Support this podcast on Patreon ★…
The folly of human construction is similar to that of large language models. Noam Chomsky talks about this in his famous critique of the current state of artificial intelligence and the absence of scientific analysis. We imagine that these expansive predictive systems are creative. Sure, they are impressive, even helpful—for good and ill—and yes, they will likely replace or change your job, but these tools are not creative. They simply regurgitate what was already found before the LLMs themselves were made functional. LLMs validate the power of syntax. In effect, a machine is Sola Syntaxis: by merely observing word order and function at scale, it can channel the content of a written text without philosophical abstraction or creativity. LLMs do not comprehend. A machine does not tell you what it thinks, feels, or experiences. Yet, it can often accurately repeat what is found in a text, unlike theologians and philosophers, who are tripped up by human creativity and reason. At the same time, if you ask an LLM a question about a data set, instead of analyzing the data, it will accurately repeat what other people have said about that data. In that case, it often sounds as stupid as we do. I believe the marketing people and even some programmers when they say that they do not understand how these systems work because they are neither scientists nor grammarians. They are capitalists, digital tycoons, corporate shills, and engineers. You know, the people who control education, media, politics, and religion in the West in the service of making a buck or pursuing their dreams. I, myself, am not an expert. The industry may or may not be close to general artificial intelligence. Then again, food, water, and medicine may or may not reach Palestinian children who may or may not be in mortal danger and who may or may not deserve the same benefits upon which you gorge yourself daily. I don't need the Holocaust media to tell me that. I heard it in the Torah. But hey, ignorance is strength, Habibi. Whether or not large language models become creative, I do not doubt that industry will leverage them in harmful and destructive ways as we do with all technology—as we already have in West Asia because “nothing changes under the sun.” But that’s the point. An LLM is just a mechanism of regurgitation. Ask it a question, and you get the same old answer, just faster, at scale. It does a miraculous job of aggregating, processing, regurgitating, and predicting more of the same more efficiently. That’s what human construction is. You take something that was there at the world’s foundation—something you did not create—and rearrange it. You can’t make something new because you are not the builder. The environmental crisis is just more damage piled up. Even the nuclear bomb, as ugly and stupid as it is, is just a bigger bomb. There’s nothing to brag about. It’s not new. It’s just bigger and dumber. You, O man, can’t make one hair on your head black or white. Or do you have an arm like God? Can you thunder with a voice like his? (Job 40:9) Unfortunately, I’m convinced that most of you, based on where you are found in the Parable of the Sower, are convinced that you do thunder with a voice like God’s—best of luck to you. This week, I discuss Luke, chapter 6, verses 46 to 49. Show Notes ח-ר-שׁ ( ḥet-resh-shin ) —or— ח-ר-שׂ ( ḥet-resh-sin ) In the original consonantal Hebrew, “sin” and “shin” are not differentiated; the reader must infer the correct pronunciation. Is Paul, the self-proclaimed “ἀρχιτέκτων” of 1 Corinthians 3:10, the חֶ֫רֶשׁ ( ḥeresh )—the expert “artisan” or the wise חֶֽרֶשׂ ( ḥeres ), “earthen vessel” of Isaiah 3:3? “The captain of fifty and the honorable man, the counselor and the expert artisan (or wise earthen vessel), and the skillful enchanter.” (Isaiah 3:3) The Arabic function ح-ر-ش ( ḥāʾ-rāʾ-shīn ) conveys usages that relate to pottery, for example, “to scratch” or “to be rough” but functions more broadly concerning acts of incitement, provocation, and can mean “to stir up.” حَرَشَ ( ḥarasha )– to incite or stir up (as in creating conflict). تحريش ( taḥrīsh ) – incitement, provocation, or stirring up discord. ע-ש-ק ( ‘ayin-shin-qof ) / ع-س-ق ( ‘ayn-sīn-qāf ) The Greek term πλήμμυρα ( plēmmyra) , “flood,” occurs only once in the New Testament (Luke 6:48) and only once in the LXX: “If a river rages (יַעֲשֹׁ֣ק ya‘ashoq) , he is not alarmed; He is confident, though the Jordan rushes to his mouth. (Job 40:23) In Arabic, عَسَقَ ( ‘asaq ) means “to commit injustice” or “to oppress” and extends to wrongful treatment or exploitation. ★ Support this podcast on Patreon ★…
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