What is the Bible about?

[JLG]

11) Cold or Hot Anger?

• In Exodus 16 Israel begins to murmur against Moses and Aaron because of the food!

• And he puts them to the test to see if they walk according to his law!

• So they must gather sufficient manna every day and the sixth day they must gather the double because they won’t get anything the seventh day!

• In the morning nothing must be left!
• But they don’t listen as usual!

• In fact they never listened!

• So what is left in the morning is full of worms and stinks!

• And some people go on the seventh day to get some manna but there is no manna!

• And God is fed up with them!

• As usual God’s balance!

• He wants to see what they will do!

• It is the same for us!

 

[JLG]

12) Cold or Hot Anger?

• In Exodus 17 as usual, the Israelites keep quarreling with Moses because there is no water to drink!

• And they murmur against Moses!

• And Moses has enough with them!

• And as usual they put God to the test!

• Then God gives them water!

• We can imagine that if Moses have enough with the Israelites, it must not be very different from God!

• Except he can bear them longer!

• We can call it cold anger!

• But really cold!

• Because God is able to wait and wait!

• But then of course the consequences are usually at the level!

• Same regarding mankind!

 

[JLG]

13) Cold or Hot Anger?

• In Exodus 17 the Amalekites fight again Israel!

• To show Israel that God fights for them, Moses stands on top of the hill while Joshua fights the Amalekites!

• When Moses maintains his rod Israel prevails!

• When Moses lets down his hands the Amalekites prevail!

• Then Moses sits down on a stone and Aaron and Hur support his hands!

• Thus Joshua defeats Amalek!

• And it will be so all the time!

• Because Israel will keep putting God on the test!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
1)
James 1:1

• The testing (dokimion) of your faith (pisteos) develops (katergazetai) perseverance (hypomonen)!

James 1:4

• Perseverance must finish its work so the disciple can be mature and complete!

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS


I was confused by the relationship between Matt. 6:13 and James 1:13. They seem to contradict each other. The answer came in the connotation of two Greek terms.

 There are two Greek terms which have the connotation of testing, trying, or tempting someone for a purpose.

1. Dokimazō, Dokimion, Dokimasia
    This term is a metalurgist term for testing the genuineness of something (i.e., metaphorically someone) by fire (see SPECIAL TOPIC: FIRE). The fire reveals the true metal and burns off (i.e., impurities) the dross. This physical process became a powerful idiom for God and/or Satan and/or humans testing others. This term is only used in a positive sense of testing with a view towards acceptance (see SPECIAL TOPIC: GOD TESTS HIS PEOPLE [OT]).
    It is used in the NT of testing
   1. oxen ‒ Luke 14:19
   2. ourselves ‒ 1 Cor. 11:28
   3. our faith ‒ James. 1:3
   4. even God ‒ Heb. 3:9
      
      The outcomes of these tests were assumed to be positive (cf. Rom. 2:18; 14:22; 16:10; 2 Cor. 10:18; 13:3,7; Phil. 2:27; 1 Pet. 1:7), therefore, the term conveys the idea of someone examined and approved
      
      1. to be worthwhile
      2. to be good
      3. to be genuine
      4. to be valuable
      5. to be honored
2. 
   
3. Peirazō, Peirasmus
   This term often has the connotation of examination for the purpose of fault finding or rejection. It is used in connection to Jesus' temptation in the wilderness (cf. Matthew 4; Luke 4).
   1. It conveys the attempt to trap Jesus (cf. Matt. 4:1; 16:1; 19:3; 22:18, 35; Mark 1:13; Luke 4:2; Heb. 2:18).
   2. This term (peirazōn) is used as a title for Satan in Matt. 4:3; 1 Thess. 3:5 (i.e., "the tempter"; see SPECIAL TOPIC: SATAN).
   3. Usage
      1. It was used by Jesus warning humans not to test God (cf. Matt. 4:7; Luke 4:12, [or Christ cf. 1 Cor 10:9]).
      2. It also denotes the attempt to do something that has failed (cf. Heb.11:29).
      3. It is used in connection with the temptation and trials of believers (cf. 1 Cor. 7:5; 10:9, 13; Gal. 6:1; 1 Thess. 3:5; Heb. 2:18; James. 1:2, 13, 14; 1 Pet. 4:12; 2 Pet 2:9).
5. In Hebrews 3:9 they are both used in a synonymous relationship. Words have meaning only in contexts!

______________________________________________________________________________

• Anyone can say he has faith!

• But faith must be tested!

• Thus we can be examined and approved or rejected!

• The idea of fire revealing pure metal and burning off impurities is quite easy to visualize!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
2)

Pistis, Pisteos and Pisteuó – A Greek Word Study
Pistis, Pisteos and Pisteuó – A Greek Word Study

Pistis (lexical form) [noun], Pisteos (possessive version of pistis) – Pistis in most translations is rendered as faith but instead should probably be rendered as vow to faithful relationship as the truer understanding of the word in the early church. It probably could just be rendered as vow (or pledge) and it stems from the idea of covenant loyalty. It is therefore probably best linked to a covenant (think like a wedding vow or a pledging of allegiance) but faithful relationship (or covenant loyalty) could be added for emphasis and further clarification considering the English world’s vast misunderstanding of the word.

We typically amount faith to belief in English and think that this is what is being conveyed by the author but the problem is that this is not done consistently. For example there are several places in scripture where it refers to God’s Pistis but the English translators never translate it as faith as God does not need faith (if it simply means belief). Instead in these instances they typically translate it as faithfulness in these situations. There are also times (like in Romans 3:22) where it refers to Jesus’s Pistis, again translators typically would refer to this as faithfulness. With this in mind one can see the inconsistency in translation here. When faith does not fit their narrative translators are prone to translating “pistis” as faithfulness but then when it does fit the narrative they want to convey they opt for a translation as simple faith. This is terribly inconsistent.

Faithfulness truly is the better understanding and meaning for the word but it still is not quite the best. Unlike today Faith / belief was not an issue of concern at the time the scriptures were being written. While there are plenty of people who are atheists or agnostic, who don’t really believe anything supernaturally nowadays, this was not the case back then. Virtually everyone in that time period believed in supernatural beings and worshiped their “gods.” Therefore when one understands the word pistis as meaning a vow to faithfulness or a vow to covenant loyalty one can see in that culture how important that was. To claim Jesus as your Lord and King to the exclusion of all others, was then a change of allegiance from your “god’s” to the one true God, the God of Israel and to pledge allegiance to His anointed King Jesus and to His coming Kingdom!

This change of allegiance may result in huge excommunication from family, friends and society. Try to think about how Muslims are oftentimes reported to be treated by their family or community if the switch to Christianity and that may give you an idea of how it was. The large majority of the populace at this time had their own “god’s” they were worshiping and changing allegiance to say you are only going to be faithful to the 1 all powerful God would be the cause of much trouble and persecution moving forward. This is why pistis (making the pledge of covenant loyalty and faithfulness) was such a big deal. Yes, it was the means by which God considered a person to be His and declares that person to be in right relationship with Him but it was also something that had huge ramification because of the society the convert was living in at the time.

Pisteos – (genitive/possessive form of pistis) – which in most translations is also rendered simply as faith should instead probably be rendered as ones commitment to faithfulness (which implies owning up to continually being faithful or loyal to a covenantal relational vow that has already been made)! This would be a truer understanding of the word in the early church. It probably could just be rendered ones faithfulness or covenant loyalty but commitment to could be added for emphasis and further clarification considering the English worlds vast misunderstanding of the word.

Pisteuó (Lexical from) [verb] – Which in most translations is rendered as believing (or just belief) in the early church means more than mere acknowledgement of something as true or mental agreement with a concept or idea which is what the word belief typically means in English. Instead it means an actual trusting within a personal relationship (again it would probably be best to think of it within a relational covenant) to the point of confidence and action based off of that relationship. This is because pisteuó is basically the verbal form of Pistis. In light of that it should probably be translated as trust (or trusting in active tense) and rely (or relying in active tense) throughout the text and could often be defined as to what relationship or thing they are trusting in within the text.

______________________________________________________________________________

• Faith!

• Vow to faithful relationship as the truer understanding of the word in the early church!

• Which is far more than just believing!

• Being a disciple is far more than just believing!

• WE MUST BE READY TO FOLLOW JESUS!

• Vow or pledge!

• Covenant loyalty!

• When it refers to God’s Pistis or Jesus’ Pistis, translators turn it into faithfulness!

• In the past everybody used to believe!

• Now it’s the contrary!

• Therefore when one understands the word pistis as meaning a vow to faithfulness or a vow to covenant loyalty one can see in that culture how important that was!
• To claim Jesus as your Lord and King to the exclusion of all others, was then a change of allegiance from your “god’s” to the one true God, the God of Israel and to pledge allegiance to His anointed King Jesus and to His coming Kingdom!

• This is why pistis (making the pledge of covenant loyalty and faithfulness) was such a big deal. Yes, it was the means by which God considered a person to be His and declared that person to be in the right relationship with Him but it was also something that had huge ramification because of the society the convert was living in at the time!

• It should be easy to understand the influence of CORRUPTION!

• Thus MODERNITY at any time and especially today appears as a synonym of CORRUPTION!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
3)

• develops (katergazetai)

Katergazomai Meaning - New Testament Greek Lexicon (KJV)

Verb

1. to perform, accomplish, achieve
2. to work out i.e. to do that from which something results
   1. of things: bring about, result in
3. to fashion i.e. render one fit for a thing

______________________________________________________________________________

• Action!

• Efforts to obtain results!

• Being active!

• And certainly not passive!

• We need to do our part!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
4)

• perseverance (hypomonen)!

What does the Greek word Hupomeno mean?
from hupó = under, as in under the rule of someone + méno = to abide or remain) - literally to remain under, but not simply with resignation, but with a vibrant hope. The idea of enduring is not just to "grin and bear it" but to remain under trials in such a way that we glorify God.

HUPOMENO - the surrendered life​

What is the Greek root word for endurance?
Some time ago, I was quite struck by how often I came across the Greek word translated “endurance” (hupomone) in the New Testament.

Hebrew and Greek Word Studies, Part Three: Endurance​

Some time ago, I was quite struck by how often I came across the Greek word translated “endurance” (hupomone) in the New Testament.

Over and over again, it appeared in verses that are vital to the growth of the Christian — areas in the New Testament like the discussion of trials and the importance of rejoicing in the midst of them — so that our endurance can grow (James 1:3-4, 12).

Hupomone is critical enough to the maturing of the disciple of Jesus that Paul prayed regularly for it in the lives of the Colossians (Col. 1:9-12).

The godly quality that hupomone brings is strongly linked to our ability to walk by faith — despite adverse circumstances and the often long waiting for God to come through for us (e.g. Heb. 10:36; cf. the broader context of Heb. 10:35-11:1, 6).

Because of this importance, I did a word study on hupomone and have committed it to memory, because when I see the word, I want to meditate on its meaning and prayerfully apply it to my life.

This word involves a patient endurance; it means to stand firm; to bear up under; to patiently wait in hope. It derives from faith and hope (Rom. 8:25).

Hupomone is never a complaining or despondent endurance! In fact, in ancient Greek culture, it was used of that which came upon man against his will and later, it was that quality which enabled a man to die for his god.

So when I come across it while reading the New Testament (cf. also Rom. 15:4-5; 2 Cor. 1:6; 6:4; 1 Thess. 1:3), I try to pause and prayerfully consider the depth of meaning of this word and ask God to help me to develop it.

______________________________________________________________________________

• To remain under, but not simply with resignation, but with a vibrant hope!

• Over and over again, it appeared in verses that are vital to the growth of the Christian!

• Critical enough to the maturing of the disciple of Jesus!

• Is strongly linked to our ability to walk by faith!

• A patient endurance; it means to stand firm; to bear up under; to patiently wait in hope!

• It was used of that which came upon man against his will and later, it was that quality which enabled a man to die for his god!
• COMPLETELY POSITIVE!

• STAND FIRM!

• AN INVITATION TO ACTION!

• TO DEMONSTRATE OUR FAITH!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
5)

• THE WAY TO MATURITY AND COMPLETENESS!

• WHICH MEANS HARD WORK!

• MATURE (teleioi)

Teleios | Office of Undergraduate Research

Focus on it. Teleios, as commonly translated, means “perfect,” thereby putting this line from Jesus’ antitheses in Matthew 5 as “Be perfect, therefore, as your heavenly Father is perfect” (Mt 5:48) However, this translation is surely less than perfect as the original Greek teleois has a much different connotation of wholeness and completeness that happens at something’s end. Just as God, the Father, is whole, free from the pain and anxiety of fragmentation, and perfectly put together, Jesus inspires his disciples to live their lives with this air of completeness, as if they had already reached their final destination. One can see echoes of this important biblical word in modern genetics, with telomeres. When chromosomes are translated or replicated they inevitably will lose part of each end of the strand. In order to prevent coding DNA from being lost in this process telomeres, or noncoding end DNA, is put on either side of a strand in order to preserve the genetic material that keeps us healthy and alive. As telomeres get depleted or weak, cellular destruction results from the degrading DNA, and thus we see bodies undergo the slow process of aging and decay. Just as biological vocabulary and Matthew 5 suggests, we understand some direction, some objective, some ending perfect place for us, be that death, with God, etc. From this idea comes the word telos, used both by ancient and contemporary authors to mean the life goal of a being, the perfect place at the end of their trajectory.

After a month’s worth of excavating the female bodies of ancient Greece and Rome, I would wish to culminate this phase of the research looking at the ultimate medical goal, the telos of the ancient Mediterranean female. After so much degradation of femininity and validating female oppression, both physically and socially, there must be some overall objective in mind of these physicians. Today, we will look at the goals that ancient gynecologists have set for the female body – the methods by which Hippocrates, Aristotle, Soranos, Galen, etc. have informed womanhood to redeem themselves from repugnance, instability, and uselessness that was ancient Mediterranean femininity.

To better our understanding of the feminine telos, we will first approach the outlined goals of the male body. In his innate state, the ancient Mediterranean male body was hot, dry, compact, and full of potential to reach great degrees of athleticism and physical perfection. To be masculine was to be penetrative, in all physical, emotional, and societal senses, and impenetrable; Galen outlines the inverse relation of masculine and feminine reproductive organs, thereby implying that male-initiated intercourse acted to complete a part of the female body that was missing. This transcended its anatomical dimension, and – as Deut. 22 suggests – the phallus begins to adopt an aggressive attitude, to the objective of both physically and emotionally breaking women. With a woman’s eruptive, animalistic, and primitive body expressing her uncontrollable and hypersexual spirit, there emerged an urgency for ancient Mediterranean men to tame and cure their female counterparts via penetration and, hopefully, impregnation. This leads to an interesting masculine telos, when considering Aristotle’s one-seed model (See “One-Sex” Model), in which societal responsibility is assigned to men to procreate to maintain a sense of earthly and cosmological order. Moreover, part of being a man, if not the main objective of manhood, was to generate life. This telos exposes a new characterization of ancient masculinity: immortality. The God of Genesis creates “man in His image” from the earth, and therefore the subsequent generation of man from Adam serves as a physical immortalization of God’s image, if we consider human women as the metaphoric earth that nourishes the regenerative image of the man that impregnated her. The female body, therefore, is an ephemeral tool, an unfortunate necessity to the masculine cycle of life that keeps alive the eternal, earthly image of God, the physical reminder of what we looked like in paradise.

Very rarely will a male gynecologist of ancient Greece or Rome describe the ways in which a female can fulfill her earthly purpose; rather, we must ascertain her societal expectation through the cracks of her broken body image. Considering imagery of the wandering womb and other animalistic characterizations of the female body (See The Wandering Womb, Broken and Barking Bitches,and Little Lamb, who made thee?), women were expected to suppressed their (supposedly) inherent desires of reckless sexuality and evanescence. With this, virginity develops into a valued characteristic of the female body, as it implies “rational” self-control, pristine female anatomy, and pure flesh for gestation of the male seed. With its not-yet-penetrated status, physical perfection, rationality, and dryness, the pre-menarcheal, virginal female becomes greatly characterized as a masculine entity. However, with the evolutionary need to produce the next generation, and the unspoken male need to fulfill his sexual desires, keeping females in a perpetual virginal state would not be pragmatic; similarly, as virginal women experience menarche, their bodies no longer reflect the dry and compacted perfection of masculinity, and thus the womb becomes a threat to the female body and the order of the cosmos. This constructs a maternal telos to the female body, in which conception and childbearing becomes means of redeeming the post-menarcheal, dangerous physical state. The supposed taming of the wandering womb that comes from the moistening of insemination and the anchoring of gestation reflects a pregnant woman’s difficultly in running away and further engaging in promiscuous sexual behavior. This image of the weakened, immobilized pregnant female body surely no longer bears the masculine characterizations of the virginal female body, but rather serves as a model by which women can best perform their femininity, as passive tools of masculine domination.

______________________________________________________________________________

• Perfect!
• Connotation of wholeness and completeness
• Jesus inspires his disciples to live their lives with this air of completeness, as if they had already reached their final destination.
• In connection with telomeres or noncoding end DNA is put on either side of a strand in order to preserve the genetic material that keeps us healthy and alive!
• Just as biological vocabulary and Matthew 5 suggests, we understand some direction, some objective, some ending perfect place for us, be that death, with God, etc. From this idea comes the word telos, used both by ancient and contemporary authors to mean the life goal of a being, the perfect place at the end of their trajectory!

________________________________________________________________________

• COMPLETE (leipomenoi)

ὁλόκληρος ον, complete, entire, perfect, opp. κολοβός, Arist. HA 585b36 ; uncastrated, κίχλαι Pl.Com. 174.9 ; τοὺς ἱερέας ὁ. νόμος εἶναι Anaxandr. 39.10, cf. Men. 233, Luc. Asin. 33 ; ὁ. ὑγιής τε Pl. Ti. 44c ; σῶμα Diog.Oen. 39 ; ὁ. μὲν… ὄντες καὶ ἀπαθεῖς κακῶν…, ὁ. δὲ… καὶ εὐδαίμονα φάσματα μυούμενοι perfect, complete, Pl. Phdr. 250c ; ὁ. καὶ γνήσιον Id. Lg. 759c ; ἐν ὁ. δέρματι Luc. Philops. 8 ; also of evils, ὁ. πήρωσις Democr. 296 ; [ἡ ἀνελευθερία] οὐ πᾶσιν ὁ. παραγίνεται Arist. EN 1121b19, cf. 1126a12 ; simply, whole, complete, ἔτεσιν δυσὶν οὐχ ὁλοκλήρ[οι]ς IG 14.1386 ; ὁ. βουλευτήριον BGU 1027.12 (iv AD) ; ὁ. οἰκία PLond. 3.930.13, etc. ; ὁ. κολλούρια drug-pencils used as wholes, for
insertion in cavities, Antyll. ap. Orib. 10.23.1. Adv. -ρως Erot. s.v. ἀπαρτί, S.E. P. 3.226, Gal. 16.68, Hld. 7.8.

• We get the same idea here which reinforces the whole idea!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
6)

• In James 1:5 we are told to ask God for wisdom if we lack it!

• Solomon asked God for wisdom!

• But he made a bad end!

• Because the beginning of wisdom is the fear of God as Job 28:28 says:

• The fear of the Lord , that is wisdom, and to turn away from evil is understanding!

• And again it requires a lot of work to get it and increase it and keep it!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
7)

• James 1:12
• Persevere (hypomenei)!
• Stand the test (dokimos)!
• Receive the crown of life (lēmpsetai)!

• Once again we get a process which leads to the crown of life!
• But as with any process, we must get through all the steps!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
8)

• James 1:15
• This process is quite different from the one which:
• Starts with desire! (epithymia)
• Goes on with sin! (hamartian)
• And ends with death! (thanaton)

• But the verbs of the process are also interesting for understanding!
• Has conceived (syllabousa)
• συλλαμβάνω | billmounce.com
• to catch; to seize, apprehend, Mt. 26:55; Acts 1:16; to catch, as prey, Lk. 5:9; to conceive, become pregnant, Lk. 1:24, 31, 36; 2:21; met. Jas. 1:15; mid. to help, aid, assist, Lk. 5:7; Phil. 4:3

• Gives birth to (tiktei)
• τίκτω - Wiktionary
• I beget, give birth to
• I bear, produce, generate

• When it is fully grown (apotelestheisa)
• To complete, accomplish, form fully, perfect, bring to maturity. From apo and teleo; to complete entirely, i.e. Consummate.

• Gives birth to (apokyei)
• From apo and the base of kuma; to breed forth, i.e. to generate.

• Once again we get a process but which leads to death!
• But as with any process, it is necessary to get through all the steps!
• So there is no excuse!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
9)

• James 1:25

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the [one who]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

looks intently
παρακύψας (parakypsas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 3879: To stoop, peer in, look down, look intently. From para and kupto; to bend beside, i.e. Lean over.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[the] perfect
τέλειον (teleion)
Adjective - Accusative Masculine Singular
Strong's 5046: From telos; complete; neuter completeness.

law
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

of freedom,
ἐλευθερίας (eleutherias)
Noun - Genitive Feminine Singular
Strong's 1657: Freedom, liberty, especially: a state of freedom from slavery. From eleutheros; freedom.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

continues to do so—
παραμείνας (parameinas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 3887: To remain by, abide with; met: I persevere in. From para and meno; to stay near, i.e. Remain.

not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

being
γενόμενος (genomenos)
Verb - Aorist Participle Middle - Nominative Masculine Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

a forgetful
ἐπιλησμονῆς (epilēsmonēs)
Noun - Genitive Feminine Singular
Strong's 1953: Forgetfulness, oblivion. From a derivative of epilanthanomai; negligence.

hearer,
ἀκροατὴς (akroatēs)
Noun - Nominative Masculine Singular
Strong's 202: A hearer of, a listener to. From akroaomai; a hearer.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

an effective
ἔργου (ergou)
Noun - Genitive Neuter Singular
Strong's 2041: From a primary ergo; toil; by implication, an act.

doer—
ποιητὴς (poiētēs)
Noun - Nominative Masculine Singular
Strong's 4163: (a) a maker, poet, (b) a doer, carrier out, performer. From poieo; a performer; specially, a 'poet'.

[he]
οὗτος (houtos)
Demonstrative Pronoun - Nominative Masculine Singular
Strong's 3778: This; he, she, it.

will be
ἔσται (estai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

blessed
μακάριος (makarios)
Adjective - Nominative Masculine Singular
Strong's 3107: Happy, blessed, to be envied. A prolonged form of the poetical makar; supremely blest; by extension, fortunate, well off.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

what
τῇ (tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

he
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

does.
ποιήσει (poiēsei)
Noun - Dative Feminine Singular
Strong's 4162: A doing, making, performance. From poieo; action, i.e. Performance.

• Yes we must be an effective doer!
• Effective = From a primary ergo; toil; by implication, an act.
• A doer = (a) a maker, poet, (b) a doer, carrier out, performer. From poieo; a performer; specially, a 'poet'.

What makes a true performer?
Communication: Effectively conveys ideas to others. Self-direction: Self-starter, someone who initiates new assignments and challenges. Drive: Desire to succeed, goes above and beyond what is asked of them. Adaptability/flexibility: The ability to be flexible in a changing environment, take on new tasks.28 nov 2022

9 Traits of High Performers (And Tips on How To Become One) - Indeed​

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
10)

• James 1:27

Pure
καθαρὰ (kathara)
Adjective - Nominative Feminine Singular
Strong's 2513: Clean.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

undefiled
ἀμίαντος (amiantos)
Adjective - Nominative Feminine Singular
Strong's 283: Undefiled, untainted, free from contamination. Unsoiled, i.e. pure.

religion
θρησκεία (thrēskeia)
Noun - Nominative Feminine Singular
Strong's 2356: From a derivative of threskos; ceremonial observance.

before
παρὰ (para)
Preposition
Strong's 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

[our]
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

God
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Father
Πατρὶ (Patri)
Noun - Dative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

is
ἐστίν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

this:
αὕτη (hautē)
Demonstrative Pronoun - Nominative Feminine Singular
Strong's 3778: This; he, she, it.

to care for
ἐπισκέπτεσθαι (episkeptesthai)
Verb - Present Infinitive Middle or Passive
Strong's 1980: To look upon, visit, look out, select.

orphans
ὀρφανοὺς (orphanous)
Adjective - Accusative Masculine Plural
Strong's 3737: Bereaved, an orphan, fatherless, desolate. Of uncertain affinity; bereaved, i.e. Parentless.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

widows
χήρας (chēras)
Noun - Accusative Feminine Plural
Strong's 5503: Feminine of a presumed derivative apparently from the base of chasma through the idea of deficiency; a widow, literally or figuratively.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

their
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

distress,
θλίψει (thlipsei)
Noun - Dative Feminine Singular
Strong's 2347: Persecution, affliction, distress, tribulation. From thlibo; pressure.

[and] to keep
τηρεῖν (tērein)
Verb - Present Infinitive Active
Strong's 5083: From teros; to guard, i.e. To note; by implication, to detain; by extension, to withhold; by extension, to withhold.

oneself
ἑαυτὸν (heauton)
Reflexive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 1438: Himself, herself, itself.

from being polluted
ἄσπιλον (aspilon)
Adjective - Accusative Masculine Singular
Strong's 784: Unstained, undefiled, spotless, pure. Unblemished.

by
ἀπὸ (apo)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

world.
κόσμου (kosmou)
Noun - Genitive Masculine Singular
Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

• Yes we must keep ourselves from being polluted by the world!
• And we come back to the beginning of the chapter and the process of testing our faith!
• And The idea of fire revealing pure metal and burning off impurities!
• In fact, we have come full circle!

 

[JLG]

FAITH WITHOUT WORKS IS DEAD!
11)

• As we have seen, faith is one element of a process which must lead us to maturity and completeness!

• We must keep growing!

• We must tend to purity like pure metal!

• Get rid of our impurities!

• A vow to faithful relationship as the truer understanding of the word!

• And it requires a lot of effort!

• Faithfulness truly is the better understanding and meaning for the word!

• It implies following Jesus!

• And act like Jesus!

• And become a true performer of the word like him!

• James 2:14

What
Τί (Ti)
Interrogative / Indefinite Pronoun - Nominative Neuter Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

good [is it],
ὄφελος (ophelos)
Noun - Nominative Neuter Singular
Strong's 3786: Advantage, gain, profit, help. From ophello; gain.

my
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

brothers,
ἀδελφοί (adelphoi)
Noun - Vocative Masculine Plural
Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.

if
ἐὰν (ean)
Conjunction
Strong's 1437: If. From ei and an; a conditional particle; in case that, provided, etc.

someone
τις (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

claims
λέγῃ (legē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

to have
ἔχειν (echein)
Verb - Present Infinitive Active
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

faith,
πίστιν (pistin)
Noun - Accusative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

but
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

has
ἔχῃ (echē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

no
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

deeds?
ἔργα (erga)
Noun - Accusative Neuter Plural
Strong's 2041: From a primary ergo; toil; by implication, an act.

Can
δύναται (dynatai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1410: (a) I am powerful, have (the) power, (b) I am able, I can. Of uncertain affinity; to be able or possible.

such
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

faith
πίστις (pistis)
Noun - Nominative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

save
σῶσαι (sōsai)
Verb - Aorist Infinitive Active
Strong's 4982: To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect.

him?
αὐτόν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

• Do we understand James’ question?

• CAN SUCH FAITH SAVE US?

• Or save, heal, preserve, rescue, deliver or protect us?

• What saved Lot and his daughters?

• ACTION ACCORDING TO WHAT THEY WERE TOLD!

• What saved the disciples from the destruction of Jerusalem!
• ACTION ACCORDING TO WHAT THEY WERE TOLD!

• So in the beginning of Chapter 2, James speaks against favoritism!

• So what?

• FAITH WITHOUT WORKS IS DEAD!

• And Jesus showed us the way!

• WHAT KIND OF FAITH DO WE HAVE?

• BECAUSE IF WE HAVE FAITH THE SIZE OF A MUSTARD SEED, NOTHING IS IMPOSSIBLE (Matthew 17:20)!

• THE MUSTARD SEED GROWS INTO THE LARGEST OF GARDEN PLANTS AND BECOMES A TREE (Matthew 13:32)!

• WILL OUR MUSTARD SEED STAY A SEED OR BECOME A TREE?

 

[St. Joseph]

• My answer is God's name and God's leadership or God's kingdom!

The bible is God dealing solely with man.

 

[St. Joseph]

Exodus 6:8:

And I will bring
וְהֵבֵאתִ֤י (wə·hê·ḇê·ṯî)
Conjunctive waw | Verb - Hifil - Conjunctive perfect - first person common singular
Strong's 935: To come in, come, go in, go

you
אֶתְכֶם֙ (’eṯ·ḵem)
Direct object marker | second person masculine plural
Strong's 853: Untranslatable mark of the accusative case

into
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the land
הָאָ֔רֶץ (hā·’ā·reṣ)
Article | Noun - feminine singular
Strong's 776: Earth, land

that
אֲשֶׁ֤ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

I swore
נָשָׂ֙אתִי֙ (nā·śā·ṯî)
Verb - Qal - Perfect - first person common singular
Strong's 5375: To lift, carry, take

to give
לָתֵ֣ת (lā·ṯêṯ)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 5414: To give, put, set

to Abraham,
לְאַבְרָהָ֥ם (lə·’aḇ·rā·hām)
Preposition-l | Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

Isaac,
לְיִצְחָ֖ק (lə·yiṣ·ḥāq)
Preposition-l | Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and Jacob.
וּֽלְיַעֲקֹ֑ב (ū·lə·ya·‘ă·qōḇ)
Conjunctive waw, Preposition-l | Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

I will give
וְנָתַתִּ֨י (wə·nā·ṯat·tî)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular
Strong's 5414: To give, put, set

it
אֹתָ֥הּ (’ō·ṯāh)
Direct object marker | third person feminine singular
Strong's 853: Untranslatable mark of the accusative case

to you
לָכֶ֛ם (lā·ḵem)
Preposition | second person masculine plural
Strong's Hebrew

as a possession.
מוֹרָשָׁ֖ה (mō·w·rā·šāh)
Noun - feminine singular
Strong's 4181: A possession

I
אֲנִ֥י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

am the LORD!’”
יְהוָֽה׃ (Yah·weh)
Noun - proper - masculine singular.
Strong's 3068: LORD -- the proper name of the God of Israel

My god man! Give it a rest. Go fishing or something

 

[JLG]

The bible is God dealing solely with man.

- That's not what Jesus says in his model prayer!
- Maybe you know better than him!

 

[JLG]

My god man! Give it a rest. Go fishing or something

- Maybe it is what you should do!

 

[JLG]

12) FAITH WITHOUT WORKS IS DEAD!

James 2:17

So
οὕτως (houtōs)
Adverb
Strong's 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

too,
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

faith
πίστις (pistis)
Noun - Nominative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

by
καθ’ (kath’)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

itself,
ἑαυτήν (heautēn)
Reflexive Pronoun - Accusative Feminine 3rd Person Singular
Strong's 1438: Himself, herself, itself.

if
ἐὰν (ean)
Conjunction
Strong's 1437: If. From ei and an; a conditional particle; in case that, provided, etc.

it is not complemented
ἔχῃ (echē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

by action,
ἔργα (erga)
Noun - Accusative Neuter Plural
Strong's 2041: From a primary ergo; toil; by implication, an act.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

dead.
νεκρά (nekra)
Adjective - Nominative Feminine Singular
Strong's 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

• James gives an example!
• And then he uses it to compare it (so too) with faith and action!
• Here it is translated by faith complemented (= add to or make complete) by action!
• HOW POWERFUL IT IS!
• If not it is dead!

 

[JLG]

14) Cold or Hot Anger?

• In Exodus 20:5

You shall not
לֹֽא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

bow down
תִשְׁתַּחְוֶ֥֣ה‪‬ (ṯiš·taḥ·weh)
Verb - Hitpael - Imperfect - second person masculine singular
Strong's 7812: To depress, prostrate

to them
לָהֶ֖ם֮ (lā·hem)
Preposition | third person masculine plural
Strong's Hebrew

or
וְלֹ֣א (wə·lō)
Conjunctive waw | Adverb - Negative particle
Strong's 3808: Not, no

worship them;
תָעָבְדֵ֑ם֒ (ṯā·‘ā·ḇə·ḏêm)
Verb - Hofal - Imperfect - second person masculine singular | third person masculine plural
Strong's 5647: To work, to serve, till, enslave

for
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction

I,
אָֽנֹכִ֞י (’ā·nō·ḵî)
Pronoun - first person common singular
Strong's 595: I

the LORD
יְהוָ֤ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

your God,
אֱלֹהֶ֙יךָ֙ (’ĕ·lō·he·ḵā)
Noun - masculine plural construct | second person masculine singular
Strong's 430: gods -- the supreme God, magistrates, a superlative

am a jealous
קַנָּ֔א (qan·nā)
Adjective - masculine singular
Strong's 7067: Jealous

God,
אֵ֣ל (’êl)
Noun - masculine singular
Strong's 410: Strength -- as adjective, mighty, the Almighty

visiting
פֹּ֠קֵד (pō·qêḏ)
Verb - Qal - Participle - masculine singular
Strong's 6485: To visit, to oversee, muster, charge, care for, miss, deposit

the iniquity
עֲוֺ֨ן (‘ă·wōn)
Noun - common singular construct
Strong's 5771: Iniquity, guilt, punishment for iniquity

of the fathers
אָבֹ֧ת (’ā·ḇōṯ)
Noun - masculine plural
Strong's 1: Father

on
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

[their] children
בָּנִ֛ים (bā·nîm)
Noun - masculine plural
Strong's 1121: A son

to
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

the third
שִׁלֵּשִׁ֥ים (šil·lê·šîm)
Noun - masculine plural
Strong's 8029: Pertaining to the third

and fourth [generations]
רִבֵּעִ֖ים (rib·bê·‘îm)
Noun - masculine plural
Strong's 7256: Pertaining to the fourth

of those who hate Me,
לְשֹׂנְאָֽ֑י׃ (lə·śō·nə·’āy)
Preposition-l | Verb - Qal - Participle - masculine plural construct | first person common singular
Strong's 8130: To hate

• The translation s usually use the word jealous

In the Bible, the human qannā (אנק) expresses a negative, self-destructive trait of character mainly related to envy and jealousy. In contrast, the divine qannā points to an essential attribute of YHWH, which relates both to divine holiness and to a fiery mode of action frequently imaged by volcanism.

https://www.jstor.org/stable/10.15699/jbl.1342.2015.281

• Maybe the word exclusive is a better one!
• We can’t worship God and other gods at the same time!
• We can’t worship God as we want but as he wants!
• Otherwise there is a price to pay!
• There is no anger at all!
• It is God’s balance!
• As he made the whole universe, he can decide what he wants!
• If a father goes against God, then his descendants will have to pay for that!