338 lines
15 KiB
TeX
338 lines
15 KiB
TeX
% _glossary.tex
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% WE DO *NOT* GET DUPLICATE FOOTNOTES
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\ifdefiningfootnotes
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\else
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\chapter*{Glossary}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% AIONIOS
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnAionios}{
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\AIONIOS{}: The coming 'age' when the Messiah kicks out the Romans
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and establishes his kingdom on Earth.
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}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% COSMOS
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnCosmos}{
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"Cosmos" (KOSMOS): the totality of existence.
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Meanwhile, ``world'' has come to mean merely earthly human concerns.
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}
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\else
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\begin{glossarytext}
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\section{Cosmos}
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"Cosmos" (KOSMOS): the totality of existence.
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Meanwhile, ``world'' has come to mean merely earthly human concerns.
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%TODO
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\end{glossarytext}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% MAN
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnAnthropos}{
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Greek had two words for `man': \ANER{} (`an-AYR') for a male adult or husband
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(determined by context), and \ANTHROPOS{} (`an-THRO-pos') which refers
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to a human being generally, regardless of sex.
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}
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\else
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\begin{glossarytext}
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\section{Man}
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Greek had two words for `man': \ANER{} (`an-AYR') for a male adult or husband
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(determined by context), and \ANTHROPOS{} (`an-THRO-pos') which refers
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to a human being generally, regardless of sex.
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%TODO
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% See also Daniel 7:13, where ``one like a Son of Humanity''
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%receives cosmic dominion.
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\end{glossarytext}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% SAMARITAN
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnSamaritan}{The Samaritans were mixed race Jew and Gentile,
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rejected by both. See the Glossary.
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}
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\else
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\begin{glossarytext}
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\section{Samaritans}
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The Samaritans were of mixed Jewish and Gentile
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ancestry --- descendants of those left in the northern kingdom after the Assyrian
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deportation (722 BCE), who intermarried with peoples settled there by Assyria.
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Rejected by both Jews and Gentiles, they occupied an uncomfortable middle ground
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in Jesus' world.
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\end{glossarytext}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% TITHEMI
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnTithemi}{
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"commits": Generally translated ``lays down,''
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implying sacrificial-death.
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But the verb here (TIThEMI) means an ongoing life commitment ---
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perhaps unto death. }
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\fi
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%%%%%%%%%%%%%%%%%%%
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% ZOE
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnZoe}{(From \ZOE{}):
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Life 'collectively', interdependent, interconnected.
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Something like "Life" with a capital 'L'.
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See the Glossary.
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}
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\else
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\begin{glossarytext}
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\section{Life}
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Life 'collectively', interdependent, interconnected.
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Something like "Life" with a capital 'L'.
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Although it can mean 'life' in the conventional sense
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(for example: \myxref{Matt}{9}{18}, \myxref{Matt}{27}{63}, \myxref{Luke}{2}{36},
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\myxref{Acts}{25}{24}, \myxref{Rom}{7}{2}, \myxref{2Cor}{1}{8}, \myxref{1Thes}{4}{17},
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\myxref{1Tim}{5}{10}, \myxref{Rev}{19}{20}),
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Jesus uses \ZOE{} exclusively of 'life eternal'
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(with the possible exceptions of \myxref{Luke}{15}{13}, \myxref{Luke}{16}{25}).
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The other N.T. writers use \ZOE{} in both senses --- temporal and eternal,
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generally clear from the context.
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The Father is the '\zoe{}-living God' (see \myxref{Matt}{16}{16}).
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The Septuagint (LXX) in Gen.2:7 has ``...[God] breathed into his nostrils
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the breath of \zoe{}-life,
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and the man became a \zoe{}-living psyche-life'' (and see \myxref{1Cor}{15}{45});
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And in Gen.3:20 (LXX) ``And Adam called his wife's name \ZOE{},
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because she was the mother of all \zoe{}-living.''
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The first woman was named \ZOE{} --- Life --- in the Greek scriptures.
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Whether John had this in mind is impossible to say with certainty,
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but given how saturated his Prologue is with LXX Genesis imagery,
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it is perhaps not entirely coincidental.
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Contrast PSYCHE: an individual manifestation of life/consciousness.
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See \myxref{John}{12}{25} where both \ZOE{} and PSYCHE occur.
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Greek also has the word BIOS for 'life' in the sense of biological processes.
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\end{glossarytext}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% LOGOS
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnLogos}{
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LOGOS was that which made something orderly,
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whether that be the organizing principle of the Cosmos,
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or the 'accounting books' for a business. See the Glossary.}
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\else
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\begin{glossarytext}
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\section{LOGOS}
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% TODO
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LOGOS was that which made something orderly,
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whether that be the organizing principle of the Cosmos,
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or the 'accounting books' for a business.
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\end{glossarytext}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% MONOGENES
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnMonogenes}{\MONOGENES{}{}
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`mah-noh-gen-AYS'' Literally `uniquely'
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(MONO) + begotten/birthed (GENES)'. See the Glossary.
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}
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\else
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\begin{glossarytext}
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\section{\MONOGENES{}}
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\MONOGENES{} (`mah-noh-gen-AYS'')
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Literally `only/uniquely' (MONO) + begotten/birthed (GENES)'.
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GENNAO{}
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\MONOGENES{}{} appears in: \myxref{Luke}{7}{12}, \myxref{Luke}{8}{42}, \myxref{Luke}{9}{38}, \myxref{John}{1}{14}, \myxref{John}{1}{18}, \myxref{John}{3}{16}, \myxref{John}{3}{18}, \myxref{Heb}{11}{17}, \myxref{1John}{4}{9}.
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Luke only uses \MONOGENES{}{} to refer to 'an only-child'.
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But see \myxref{Heb}{11}{17} where Isaac is referred to as \MONOGENES{}{}
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even though he has an older brother Ishmael.
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Thus it must \textit{also} mean 'uniquely-born/begotten'
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and not strictly 'only-child'.
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Thus MONOGENES means not merely 'only' but 'uniquely' born ---
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there is no other of this kind.
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\end{glossarytext}
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\fi
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%%%%%%%%%%%%%%%%%%%
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% PISTIS
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnPistis}{PISTIS: Not ``belief'' in the sense of
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assenting to a doctrine or creed, but ``trust'' ---
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as in trusting that someone will do what they say,
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or that a bridge will support your weight. See the Glossary.
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}
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\else
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\begin{glossarytext}
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\section{PISTIS}
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Not ``belief'' in the sense of assenting to a doctrine or creed,
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but ``trust'' ---
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as in trusting that someone will do what they say,
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or that a bridge will support your weight.
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\end{glossarytext}
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\fi
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%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%
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% Footnote-only entries (no glossarytext counterpart)
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\ifdefiningfootnotes
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\DeclareFixedFootnote{\fnAiteo}{AITEO: ``request'', ``demand'', ``beg'' something for oneself. Far from humbly requesting --- it's more like 'demanding'. Jesus uses AITEO only of the prayer of others, not of His own (cf.\myxref{John}{16}{26}) --- and not requesting things for Himself, only for others. AITEO seems to suppose a lesser degree of intimacy than EROTAO ($\epsilon\rho\omega\tau\alpha\omega$), hence AITEO is used of the requests of the disciples to God, but EROTAO of the requests of the disciples to Jesus, and of those of Jesus to the Father (\myxref{John}{14}{16}). AITEO is demanding/begging/pleading, EROTAO is polite and friendlier. Both AITEO and EROTAO occur in \myxref{John}{16}{26}.}
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\DeclareFixedFootnote{\fnAner}{
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"Man" (ANĒR): 'adult male', 'husband'.}
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\DeclareFixedFootnote{\fnAnothen}{The word ANOTHEN has multiple meanings: `again' or `from above' \myxref{John}{3}{3}.
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Can also mean `from the beginning` --- e.g. \myxref{Luke}{1}{3} (or `again' here?).}
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\DeclareFixedFootnote{\fnApeitheo}{APEITHEŌ: actively refusing to be persuaded ---
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not merely failing to comply, but willful rejection.}
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\DeclareFixedFootnote{\fnApollumi}{APOLLUMI
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To lose something that one previously possessed.
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Can also mean `ruin' or `destroy' ---
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see \myxref{Rev}{9}{11} where the angel of the Abyss is named `Apollyon'
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(same root word).
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}
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\DeclareFixedFootnote{\fnApotasso}{APOTASSO:
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'take leave'.
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It is only used 6 places in the
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NT: \myxref{Mark}{6}{46}, \myxref{Luke}{9}{61}, \myxref{Luke}{14}{33}, \myxref{Acts}{18}{18},
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\myxref{Acts}{18}{21}, \myxref{2Cor}{2}{13}.
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\newline\indent
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APOTASSO has the sense of 'appoint oneself-apart-from' --- there's an element of Will in
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separating oneself from something. It doesn't have any sense of rejecting a negative; in general it seems to be used to indicated willingly separating oneself from a positive. So you 'take leave' of loved ones, for example, which is actually how this verb is generally used.
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\newline\indent
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'Renounce' implies an outright rejection, there's a certain animosity in 'renounce', which is not present in APOTASSO. Furthermore, in general, when you 'take leave' (APOTASSO), it doesn't preclude the possibility of returning. In fact, when Paul uses APOTASSO in Acts 18:21, he explicitly says he is returning. This further illustrates the complete lack of animosity towards the object from which you are 'taking leave' implied APOTASSO.
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}
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\DeclareFixedFootnote{\fnDespotes}{DESPOTES
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`Lord' as owner and absolute master of slaves.
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Whereas DESPOTES emphasizes ownership and complete right of disposal,
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KURIOS (also translated `Lord') emphasizes power --- having it and
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having the right to wield it.
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Only slaves have a DESPOTES; even free persons may have a KURIOS.
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DESPOTES occurs in \myxref{Luke}{2}{29}, \myxref{Acts}{4}{24},
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\myxref{1Tim}{6}{1}, \myxref{1Tim}{6}{2}, \myxref{2Time}{2}{21}, \myxref{Tit}{2}{9}, \myxref{1Pet}{2}{18}, \myxref{2Pet}{2}{1}, \myxref{Jude}{1}{4}, \myxref{Rev}{6}{10}. ``Lord'' in every other case is KURIOS ($\kappa\upsilon\rho\iota\omicron\varsigma$) }
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\DeclareFixedFootnote{\fnDiabolos}{DIABOLOS `slanderer' --- someone who disseminates falsehoods about someone.}
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\DeclareFixedFootnote{\fnEgeiro}{"Raise" (EGEIROS) --- same word as `resurrect'.}
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\DeclareFixedFootnote{\fnEkklhsia}{EKKLESIA from ``called out''.
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Appears 114 times in the N.T.,
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but only three times in the Gospels
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(\myxref{Matt}{16}{18} (twice) and \myxref{Matt}{18}{17}).
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Note that when Jesus uses the word EKKLESIA,
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the Christian community as we know it didn't yet exist ---
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there were only the disciples.
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EKKLESIA is apparently different from 'synagogue' (SYNAGOGE)
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which occurs 56 times in the N.T.
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EKKLESIA is used in secular Greek literature of a popular assembly
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`called to assemble', and also of those 'called' to a cult.
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EKKLESIA is used frequently in the N.T.
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outside of the Gospels to refer to Christian communities, but in \myxref{Acts}{7}{38} it is used of the people of Israel led through the desert by Moses, and in \myxref{Acts}{19}{32} ff. of a secular assembly.
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All told, the common translation of EKKLESIA as 'church'
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doesn't reflect 1st century usage ---
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more like 'a group of people assembled for some specific purpose'.
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}
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\DeclareFixedFootnote{\fnELKUO}{ELKUO `Tug', `draw'; of persons it can mean `compel'. It is used of a magnet (by Eubulos). It is a powerful impulse. It occurs in \myxref{John}{6}{44}, \myxref{John}{12}{32}, \myxref{John}{18}{10}, \myxref{John}{21}{11}, \myxref{Acts}{16}{19} }
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\DeclareFixedFootnote{\fnErotao}{EROTAO
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``Ask'', but more polite, not demanding/begging as is AITEO.
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Both AITEO and EROTAO occur in \myxref{John}{16}{26}.}
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\DeclareFixedFootnote{\fnGe}{\GE{} ``earth'', ``land''
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(remember that the Earth being a planet floating in space was hardly common knowledge),
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sometimes ``ground'' or ``dirt''.}
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\DeclareFixedFootnote{\fnGrammarIndicatesNo}{Grammar indicates ``no'' answer expected or expresses uncertainty}
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\DeclareFixedFootnote{\fnImperative}{imperative}
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\DeclareFixedFootnote{\fnGehenna}{``Gehenna'' ($\gamma\epsilon\epsilon\nu\nu\alpha$) was a garbage dump outside of Jerusalem that was perpetually on fire.}
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\DeclareFixedFootnote{\fnGennao}{\GENNAO{} }
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\DeclareFixedFootnote{\fnHades}{``Hades'' ($\alpha\delta\eta\varsigma$), the Greek underworld.}
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\DeclareFixedFootnote{\fnKairos}{KAIROS ($\kappa\alpha\iota\rho\omicron\varsigma$) `opportune time', `proper time', `season'}
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\DeclareFixedFootnote{\fnLOGOS}{LOGOS ($\lambda\omicron\gamma\omicron\varsigma$) 'word' in the sense of the concept behind it, as opposed to RHMA which is the utterance itself.
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Something like: 'friend' and 'amigo' are different RHMAs, but the same LOGOS. LOGOS is also used of 'accounting' (in the sense of keeping track of money).
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}
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\DeclareFixedFootnote{\fnRHMA}{RHMA (``REE-mah'') ($\rho\eta\mu\alpha$) 'word' in the sense of an utterance, as opposed
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to LOGOS which is more like what that utterance \textit{means} (LOGOS).
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Something like: 'friend' and 'amigo' are different RHMAs, but the same LOGOS.
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RHMA is also used of a body of teaching.
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}
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\DeclareFixedFootnote{\fnPalmBranches}{Palms were associated with the
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recapture of Jerusalem in 142 B.C.E.
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We read in the book of Maccabees,
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``the Jews entered in [Jerusalem] with praise and palm branches,
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and with harps and cymbals...'' (1 Macc 13:51).
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So important was this event that the coins from this era
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have the palm frond to represent Jewish victory,
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and when Jerusalem was finally destroyed by the Romans in 70 C.E.
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the new coins show Judea pictured as a weeping woman sitting beneath the palm frond.}
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\DeclareFixedFootnote{\fnParacletos}{PARACLETOS
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One who intercedes. Used in \myxref{John}{14}{16}, \myxref{John}{14}{26}, \myxref{John}{15}{26}, \myxref{John}{16}{7}, \myxref{1John}{2}{1} }
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\DeclareFixedFootnote{\fnPetros}{PETROS: Greek for 'rock'}
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\DeclareFixedFootnote{\fnPoneros}{PONEROS ($\pi\omicron\nu\eta\rho\omicron\varsigma$) here. The Greek word KAKOS ($\kappa\alpha\kappa\omicron\varsigma$) is always translated `evil', PONEROS is usually translated as `wicked' although occasionally as `bad'; it can also mean 'diseased', 'sickly' and is thus translated where appropriate. Like KAKOS, PONEROS also means `evil', but the harm that evil does is more in view, where KAKOS is more `evil as evil'.
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}
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\DeclareFixedFootnote{\fnPsyche}{from PSYCHE:
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an individual manifestation of life/consciousness.
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Animals have PSYCHEs as well as humans.
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Contrast ZOE: Life 'collectively', interdependent, interconnected.
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}
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\DeclareFixedFootnote{\fnStorge}{STORGE ``STOR-gay'' ($\sigma\tau\omicron\rho\gamma\eta$) the love between parent and child.
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}
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\DeclareFixedFootnote{\fnTareo}{TAREO ``tay-REH-oh'' ($\tau\eta\rho\epsilon\omega$) to guard, protect; in the case of a commandment --- to obey it.
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}
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\DeclareFixedFootnote{\fnUpsao}{HUPSAO ($\upsilon\pi\sigma\alpha\omega$) to physically ``lift up'', and to ``exalt''. This double meaning is used intentially in the Fourth Gospel --- to be ``lifted up'' on the cross $=$ to be exalted. Occurs in \myxref{John}{3}{14}, \myxref{John}{8}{28}, \myxref{John}{12}{32} and \myxref{John}{12}{34}
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}
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\DeclareFixedFootnote{\fnWoman}{GYNE literally ``Woman,'' which was a respectful form of address.
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}
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\DeclareFixedFootnote{\fnYouPlural}{``You'' is plural}
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\DeclareFixedFootnote{\fnPlural}{plural}
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\DeclareFixedFootnote{\fnTelios}{TELIOS ``tel-AY-os'' ($\tau\epsilon\lambda\iota\omicron\varsigma$) ``complete'' or ``perfect''}
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\DeclareFixedFootnote{\fnZemioo}{ZEMIOO ``zeh-mi-AW-oh'' ($\zeta\eta\mu\iota\omicron\omega$) to suffer the loss of something which one has previously possessed, with the emphasis on the hardship that this causes.}
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\fi % end \ifdefiningfootnotes |