Galatians 3:15; The Cognates of Kυρόω

15 Brothers, to take from a human analogy, I say: even if it is a human covenant that has been ratified, nevertheless, no one can annul it or can add to it. Galatians 3:15

Paul uses the Greek verb κυρόω in verse 15 which means “to give sanction to something, confirm, ratify, validate, make legally binding” (BDAG).  What is not normally taught is that one of this verb’s cognate nouns is κύριος which is translated into English as “lord”.  Another cognate is κῦρος (supreme power), but it is not used in the NT.  Kύριος has a wide range of meanings in the NT, but it mostly given as a title to Jesus.

In the Greek OT (LXX), κύριος is the main word that replaces Yahweh (God’s name) from the Hebrew.  This was done in the LXX because the Jews were afraid that they would take God’s name in vain (or blaspheme), thus breaking the law of Moses.

I would have to say that κύριος is a fitting title for God.  If the verb means to ratify, to validate, to make legally binding, then κύριος is the one who ratifies, validates and make something legally binding.  By example, God spoke the creation into existence.  By speaking it, he ratified it, thus making it happen, thus putting it into existence.

This very idea could have been in John’s thoughts when he penned “In the beginning, there was the word/message”.  When the word is spoken by the one who makes it legally binding, it comes into existence.  The message about Jesus is the message that redeems all humans from their sin by putting their faith in him.  When he speaks it, we are truly pronounced righteous before him and thus sealed with his empowering Holy Spirit.

Psalms 22 LXX (23); Septuagint Studies

There are some interesting things that go on in Greek rendering of the 23rd Psalm, which is the 22nd Psalm in the LXX.  Let’s take a look at an English translation:

1 A song of David.  The Lord shepherds me, and he causes me to not lack anything.  2 In a grassy place, he has set up a place for me to dwell there.  At the restful water, he has fed me.  3 He has returned my soul to where it once was.  He has led me on the path of righteousness for the sake of his name.  4 For even if I go in the midst of the shadow of death, I will not be afraid of evil things, because you are with me.  Your rod and your staff, they have comforted me.  5 You have prepared a table before me in the presence of the opposition who afflict me.  You have anointed my head with oil.  Your cup makes me drunk as the best wine.  6 Your mercy will follow me all the days of my life, and I will dwell in the house of the Lord for a great many days. (My Translation)

Of course, the biggest thing one will see is at the end of verse 5!  The LXX represents Jewish thought at the time it was rendered.  Therefore, “the full cup that is so full of wine that the wine is running over the brim” means that there is so much that one can become drunk.  That wine is not ordinary wine, it is the best wine.  The wine that only the Lord can give.

Brenton translates this part (καὶ τὸ ποτήριόν σου μεθύσκον ὡς κράτιστον) as “and thy cup cheers me like the best wine”.  Now we know how it cheers a person up.

2 Peter 1:20: One’s own (private) interpretation

I know it's been a while since I've posted, but I've been very busy with my teaching duties in my local fellowship.

There seems to be many who appeal to 2 Peter 1:20 when a person has a different view of Scripture that others do.  Many folk’s get this from the KJV’s rendering of this verse.

20 Knowing this first, that no prophecy of the scripture is of any private interpretation. KJV

Of course, the problem with isolating this verse is that when one removes it from its context, it can mean anything.  In reality, verse 20 is explained by verse 21.  How?  Why?

Verse 21 has the explanatory word γὰρ (for) which means that Peter is now going to explain what he means by what he wrote in Verse 20.  So, to keep the discussion around the KJV, let’s look at the KJV’s rendering of verse 21.

21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. KJV

First and foremost, “holy men” is not in the Greek, even in the Textus Receptus.  Nevertheless, the verse is still a good translation from the Greek.  Now the question is “how does verse 21 explain verse 20 in this KJV rendering?  Quite frankly, it doesn’t.  So, if it doesn’t explain verse 20, then what’s wrong?  Is there a problem with what Peter is trying to say?

The reality is that verse 20 is a terrible translation.  It’s terrible because it came about by early Catholic teaching that the lay people can’t understand Scripture, so therefore, only the priest can explain it to the lay people.  This idea also carried over to the translators of the KJV of the Bible, and has influenced a great deal of Christian churches who still use the KJV.  Let’s take a closer look at verse 20.

The verse’s translation hinges on what ἰδίας (private in KJV) means.  It actually means “one’s own”.  There are times in the NT where it is used as “private”, but it is often used with another word to bring this out.  For instance, in Galatians 2:2 it is used for Paul’s private meeting with Peter, James, and John.  There it is κατ᾿ ἰδίαν (according to one’s own).

So, in verse 20 who is “one’s own” referring to?  In the KJV, it seems that it is the “reader” of the prophecy that is view.  Therefore, the KJV translators translated the passage to mean that.  But if verse 21 explains verse 20, then how can “one’s own” be the person reading the prophecy?  It just can’t!  “One’s own” here is referring to the prophets who spoke the prophecy.  They didn’t come up with the prophecies on their own.  Which was probably what Peter’s opponents were saying.  Peter’s context up onto verse 20 has been that the prophecies in the OT prove what the Apostles are now preaching about Jesus.  Those prophecies were ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ (like a lamp shining in a gloomy place).

Here is my translation of the passage along with the NIV11 and the NET which have it right.

20 Knowing this first, that every prophecy in Scripture doesn’t come from one’s own explanation.  21 For prophecy wasn’t ever brought into being by a human’s will, but it was brought into being as the humans (prophets), being carried by the Holy Spirit, spoke from God. My Translation*

20 Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things.  21 For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit. NIV11

20 Above all, you do well if you recognize this: No prophecy of scripture ever comes about by the prophet’s own imagination, 21 for no prophecy was ever borne of human impulse; rather, men carried along by the Holy Spirit spoke from God. NET

κατά KJV!

* I translate προφητεία γραφῆς as an objective genitive (Scripture), thus “prophecy in Scripture.  The NLT does the same.

Other Blogs

All, please check out my other blogs.  I co-author these blogs with a dear friend of mine, Stephen Brown.

My musings on the Greek text of John's Gospel can be found here.  http://exploringjohnswritings.blogspot.com

My local congregation has been doing a study on holiness in Paul's letters.  My Pauline blog can be found here.
http://exploringpaulsletters.blogspot.com

Philippians 1:27-30; Deliverance Gifts

27 Live only a life worthy of the Good News of the Anointed, so that whether I come and see you, or while being absent, I hear the things concerning you, that you stand firm in the one Spirit, with one mind, working together in the faith of the Good News 28 and not being intimidated in anything by those who oppose you.  This is a sign of destruction to them, but a sign of your deliverance. 29 Because it was gifted to you in the Anointed’s behalf, not only to believe in him, but also to suffer in his behalf, 30 having the same struggle, such as you see in me, and now you are hearing by me.

As Paul is writing this letter, he is in prison in Rome and will soon be executed.  He is suffering at the hands of those who oppose him.  He is hopeful that he will be able to see the Philippians again, but wants to encourage them to continue to stand firm in spite of suffering in the same way that he is.  The Philippians ability to stand is a true sign that the ones who oppose them will perish, and that the Philippians will be delivered!  Why?  Because it is a gift to have faith and to suffer!  

Let’s take a look at verse 29.  The main verb that Paul uses is χαρίζομαι which means : “to give freely as a favor, give graciously”.  This verb's cognate noun is χάρις which means “grace, favor”.  Another cognate noun would be χάρισμα which is a “grace-gift”.  A “grace-gift” is a gift that one receives as a direct result of God’s grace or favor on one’s life.  Here, two gifts are given as a true sign that the Philippians will be delivered from God’s wrath: 1. Believing/Faith is a gift and 2. Suffering is a gift.

Revisiting Deuteronomy 22:5; Septuagint (LXX) Studies

A man’s vessels shall not be on a woman, nether should a man put on a woman’s robe, because everyone doing these things is detestable to the LORD your God.  Deuteronomy 22:5 LXX

In this earlier post, an argument was made that σκεύη (vessels) was used in the LXX as military equipment in Deuteronomy 22:5.  This blog will explore other ways that the LXX uses the word.  To shorten this, we will stay within the Torah as all five books of the Torah were translated at the same time.  BTW, the use of σκεῦος in the Torah is mostly used for the “vessels” of the Tabernacle or the Ark of the Covenant.  

Below is just a snap-shot of σκεῦος (skeu-os).  It's used many, many times in the Torah.

Genesis 24:53: σκεύη ἀργυρᾶ (silver vessels)

Exodus 35: σκεῦος χρυσοῦν (golden vessel)

Exodus 38:12: τὰ σκεύη τῆς τραπέζης (the vessels of the table)

Exodus 38:23: τὰ σκεύη τοῦ θυσιαστηρίου (the vessels of the alter)

Leviticus 6:21: σκεῦος ὀστράκινον (pottery vessels)

Leviticus 11:32: σκεύους ξυλίνου (wooden vessels)

Leviticus 13:52: σκεύει δερματίνῳ (leather vessel)

Numbers 3:8: τὰ σκεύη τῆς σκηνῆς τοῦ μαρτυρίου (the vessels of the tent of the witness/“the tabernacle”)

Numbers 35:16: σκεύει σιδήρου (iron vessels)

Finally, Deuteronomy has the word only two times.  In 1:41 we have τὰ σκεύη τὰ πολεμικὰ (the war vessels), i.e. military gear.

And last but not least, Deuteronomy 22:5: σκεύη ἀνδρὸς (vessels of a man).  Kittle (The Theological Dictionary of the New Testament) refers to σκεῦος as possibly being clothing only in Deuteronomy 22:5, but if it is not used like this in any other place in the LXX, can this stand up?

Revisiting the Hebrew:

So, what does “vessels of a man” mean?  I’m no Hebrew scholar, but my dictionary of Hebrew words (The Theological Dictionary of the Old Testament) says that kᵉlı̂, used here in Deuteronomy 22:5 means: “vessel, utensil”.  It goes on to describe how this word was used in the OT.  And guess what?  It was used the very same way as σκεῦος.  

Also, The Kohlenberger/Mounce Concise Hebrew–Aramaic Dictionary

of the Old Testament says the same thing:

“article, utensil, thing; a general term that can be used of any object. → armor; article; furnishing; instrument; object; thing; utensil; vessel.”

So, where does that leave us?  It is possible that σκεῦος could mean "clothing", but it is not used that way in any other place in the LXX, especially in the Torah and it is not used that way in the NT.  All of the evidence is against "clothing".

Romans 12:3; More Word-plays

Romans 12:3

Ῥωμαίους 12·3 Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρ᾿ ὃ δεῖ φρονεῖν ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως.

3 For through the grace that was given to me, I say to each one of you to not think more highly of yourself than you ought to think, but to think with the result that you think reasonably as God has distributed a measure of faith to each one of you.

In this verse, Paul creates a word-play with the Greek verb φρονέω which means “to think”.  Paul uses this verb twice in it’s natural form plus two more times in compound forms.  I will demonstrate that below with hyphens separating the compound verbs and the actual verbs underlined.  I will try to make the translation more literal in order to see the word play in English.

For through the grace that was given to me, I say to every one who are among you, to not think highly (ὑπερ-φρονεῖν) from what is necessary to think (φρονεῖν), but to think (φρονεῖν) with the result that to think reasonably (σω-φρονεῖν), to each one as God allotted a measure of faith.

The last two “to think” verbs are separated with εἰς τὸ.  In Greek, this expression used with an infinitive verb, indicated that Paul is looking for the proper results when one thinks.  That nuance has been provided in the above translation.  The translation my not be good English, but it tries to get the point across.

As far as the context is concerned, Paul goes on to say that each believer is part of the body of Christ and each one is important to the body and to each other.  Everyone has a certain grace-gift that must be exercised.  Romans 12:1-8 parallels with 1 Corinthians 12-14.  Here, it is a very general form.