3) For (what) the law is impotent and unable (a) to do through the flesh, God by sending (b) his own son in the likeness (c) of sinful flesh and concerning sin he judged the sin in the flesh.
Based on my understanding of the passage, I re-phrased my literal translation:
For what was impossible for the law to do, God did, by sending his own son in the form of a sinful human and (in so doing) he addressed sin in the flesh.
Also noteworthy is that most Jews in Paul's day regarded the struggles of the Hebrews under foreign/pagan powers to be the realization of the curse of God that is upon those who disobey the Law. Paul apparently sees Israel's destiny as bound up in Christ's obedience (and so conquering the curse). I believe that this understanding of the connection between the Hebrews' destiny and Jesus' address of sin and the Law makes this passage easier to understand.
a) αδυνατος: pertaining to lacking capability in functioning adequately; powerless, impotent; it is the suffix α, meaning "not", added to the word δυνατος, meaning "powerful" or the ability to do something. This is a strange sentence because at first glance it seems to be saying that God was impotent, but it is actually talking about the impotency of the law. The law was not able to save us, but God usurped the law and did what was impossible for the law to do.
b) πεμπω: to dispatch someone, whether human or transcendent being, usually for the purposes of communication; "Above all, the Father sends the son (upon the earth)"
c) ομοιωμα: usually meaning in a state of being similar in appearance, likeness, image, form, etc. but this passage is among only two (the other one being Philippians 2:7) passages talking about Jesus' earthly life. It probably means (based on what Paul says in the context) that the Lord in his earthly ministry possessed a human body that was capable of sinning as human bodies are but he did not lose his identity as a divine being even in the world.
Wednesday, September 1, 2010
Romans 8:1-2
1) You see (a) there is now no death sentence (b) on those in Christ Jesus!
2) For the law of the spirit of life in Christ Jesus has set you (c) free (d) from the law of sin and death.
(a) αρα: so, then, consequently, you see. In this specific instance, it is proposing an inference that we can be sure of(based on what precedes in chapter 7).
(b) κατακριμα: a judicial pronouncement upon a guilty person; condemnation, punishment, penalty. The previous passage in chapter 7 describes the death sentence for sin (cf 7:24. Paul himself feels the sentence) and this passage expounds on that. I know most contemporary Christians translate this word to mean condemnation and specifically from other people, but it appears contextually that this word is actually referring to the death sentence (of God) for those who have sinned against the law. Paul is essentially saying we are no longer sentenced to death because Jesus Christ has payed the penalty and written the law of the spirit of life.
(c) the word for you is surprisingly singular here. I guess according to my NRSV it is not singular in all manuscripts.
(d) ελευθεροω: to cause someone to be freed from domination; set free. A continuing past tense.
I forgot how remarkably alive the scriptures seem when I translate! They are deeper, fuller, more meaningful, and especially as I read today...they seem very alive and I have no other way to describe it. I suppose that is part of what John attempted to describe when he said the word became flesh...
2) For the law of the spirit of life in Christ Jesus has set you (c) free (d) from the law of sin and death.
(a) αρα: so, then, consequently, you see. In this specific instance, it is proposing an inference that we can be sure of(based on what precedes in chapter 7).
(b) κατακριμα: a judicial pronouncement upon a guilty person; condemnation, punishment, penalty. The previous passage in chapter 7 describes the death sentence for sin (cf 7:24. Paul himself feels the sentence) and this passage expounds on that. I know most contemporary Christians translate this word to mean condemnation and specifically from other people, but it appears contextually that this word is actually referring to the death sentence (of God) for those who have sinned against the law. Paul is essentially saying we are no longer sentenced to death because Jesus Christ has payed the penalty and written the law of the spirit of life.
(c) the word for you is surprisingly singular here. I guess according to my NRSV it is not singular in all manuscripts.
(d) ελευθεροω: to cause someone to be freed from domination; set free. A continuing past tense.
I forgot how remarkably alive the scriptures seem when I translate! They are deeper, fuller, more meaningful, and especially as I read today...they seem very alive and I have no other way to describe it. I suppose that is part of what John attempted to describe when he said the word became flesh...
Matthew 5:6
"Priviledged are those who strongly desire righteousness for they will receive what they are longing for."
Matthew 5:5
"Priviledged are the humble and considerate for they will inherit the earth."
I have chosen considerate and humble here although I believe a longer description might give you (the reader) a better idea. The word meek is so Christiany and wishy washy to me. Yet, the considerate and humble are those who are not overly impressed with their own self-importance and who consider others before themselves.
I have chosen considerate and humble here although I believe a longer description might give you (the reader) a better idea. The word meek is so Christiany and wishy washy to me. Yet, the considerate and humble are those who are not overly impressed with their own self-importance and who consider others before themselves.
Monday, August 30, 2010
Matthew 5:4
"Priviledged are those who mourn because of injustice for they will be comforted."
This word for mourning here is usually used in referance to mourning over one's own sins but in this case it refers to a mourning over the power of the wicked, who oppose the righteous. I have simplified it here to "injustice." It is also worth noting that the word "comforted" here is very similar to the word used for The Comforter, the Holy Spirit. I believe that as we look at a world in need, a world that suffers due to injustice, a world in which evil and wickedness seems to prevail, we can only be comforted by a good Kingdom theology and the Holy Spirit inside of us who assures us that God will eventually set things right.
This word for mourning here is usually used in referance to mourning over one's own sins but in this case it refers to a mourning over the power of the wicked, who oppose the righteous. I have simplified it here to "injustice." It is also worth noting that the word "comforted" here is very similar to the word used for The Comforter, the Holy Spirit. I believe that as we look at a world in need, a world that suffers due to injustice, a world in which evil and wickedness seems to prevail, we can only be comforted by a good Kingdom theology and the Holy Spirit inside of us who assures us that God will eventually set things right.
Matthew 5:3
"Priviledged are those who are lacking in spritual worth because to them is given the Kindom of God."
"Blessed are those who obviously don't deserve it because theirs is the Kingdom of God."
"Blessed are those who have no reason to be blessed because it is they who embody the Kindom of God."
It is the demonstration of God's mercy and grace that he has chosen to lavish the Kingdom of God on those who obviously don't deserve to receive it. I have chosen this way of translation instead of the traditional "poor in spirit" because I loved this meditation on God's mercy so much. It caused me to ponder how such an understanding might change the way that I view myself and others. We are so blessed by God's mercy and perhaps when we sit in this place of humility before God we are able to get an accurate view of the Kingdom of God.
"Blessed are those who obviously don't deserve it because theirs is the Kingdom of God."
"Blessed are those who have no reason to be blessed because it is they who embody the Kindom of God."
It is the demonstration of God's mercy and grace that he has chosen to lavish the Kingdom of God on those who obviously don't deserve to receive it. I have chosen this way of translation instead of the traditional "poor in spirit" because I loved this meditation on God's mercy so much. It caused me to ponder how such an understanding might change the way that I view myself and others. We are so blessed by God's mercy and perhaps when we sit in this place of humility before God we are able to get an accurate view of the Kingdom of God.
Isaiah 61:1-4
I completed this translation about a year and a half ago but I still love it. Hebrew is so descriptive and the words provide more vivid pictures than English ever could. I tried to catch the vision that Isaiah was painting and ran with it a little and this is what I came up with.
"The Spirit of God is on me because he has empowered me to bring good news to those who have been humiliated by oppression, he sent me to bandage those whose hearts have been broken and dreams have been smashed, to proclaim complete freedom to captives and an opening of eysight to the blind.
To proclaim that the time of God's mercy is near and the day of the compensation of our God, when all wrongs will be made right is coming.
Comfort those who are in mourning. Raise up those who mourn in Zion. Give them glory instead of ashes, an oil of joy instead of mourning."
"The Spirit of God is on me because he has empowered me to bring good news to those who have been humiliated by oppression, he sent me to bandage those whose hearts have been broken and dreams have been smashed, to proclaim complete freedom to captives and an opening of eysight to the blind.
To proclaim that the time of God's mercy is near and the day of the compensation of our God, when all wrongs will be made right is coming.
Comfort those who are in mourning. Raise up those who mourn in Zion. Give them glory instead of ashes, an oil of joy instead of mourning."
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