tag:blogger.com,1999:blog-8320313747187588188.post1685726284218799124..comments2024-03-28T13:59:11.445-07:00Comments on Left Behind and Loving It: Cleanse, Cure, and Make WholeD. Mark Davishttp://www.blogger.com/profile/12016377712982292924noreply@blogger.comBlogger13125tag:blogger.com,1999:blog-8320313747187588188.post-61446256935628089212022-10-12T05:07:27.866-07:002022-10-12T05:07:27.866-07:00That's some interesting word study, Bill. Than...That's some interesting word study, Bill. Thanks for that. It will be thought-provoking far beyond this particular text.<br />MDAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-73136187808624825442022-10-08T08:12:02.443-07:002022-10-08T08:12:02.443-07:00Struck me that ἐπιστάτα (master) is only used by t...Struck me that ἐπιστάτα (master) is only used by the disciples in the rest of Luke. Also, its roots (From ἐπί (G1909) and a presumed derivative of ἵστημι (G2476) according to Strong) basically mean something like 'one we stand on' which evokes βασιλεύς - (Probably from βάσις (G939) (through the notion of a foundation of power) - again Strong) - foundation or footing. Gives (at least to me) a different perspective than the normal English usage of 'Master' and "Kingdom'.Bill Schlesingerhttps://www.blogger.com/profile/14304598437917344802noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-87594442495511584812016-10-09T06:38:21.141-07:002016-10-09T06:38:21.141-07:00I have to think that the number 10 is significant....I have to think that the number 10 is significant. It is the number of a minyan, the minimum number of Jewish men required to begin a synagogue service. (In more modern interpretations, women can also count.) <br />According to Shmuel Kogan on Chabad.org, "Now, in Leviticus 22:32 G‑d says, “I shall be sanctified amidst the children of Israel.” Employing a method of biblical exegesis known as gezerah shavah, wherein two verses with identical terminology are compared to each other, this verse is matched up to another verse (Numbers 16:21): “Separate yourselves from amidst this assembly.” The gezerah shavah teaches us that an “assembly” must be present when G‑d is being sanctified. Examples of such sanctification are the recitation of kaddish, kedushah and barchu, or the public reading of the Torah." http://www.chabad.org/library/article_cdo/aid/543104/jewish/Why-Are-Ten-Men-Needed-for-a-Minyan.htm <br />So back to our pericope, the ironies quickly begin to multiply. As lepers, the ten constituted a minyan of lepers among whom leprosy counted more as their identity than their ethnicity. The leprosy was even stronger than the hatred that defined relations between Jews and Samaritans at the time.<br />But as soon as God acts to heal/cure/save them through Jesus, it is not that fact that is most important to the nine, but rather the fact that they can now rejoin their former social identity and community, which is what would be accomplished by showing themselves to priests. Ironically then, they would then be free to resume their enmity of each other.<br />This story holds out the possibility that there can be a community based not on religious/ethnic identity, nor upon hatred, nor upon shared sickness, but upon healing. [And thus a sermon...]Mark Richhttps://www.blogger.com/profile/00358636596738681083noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-34258320026431187052016-10-09T06:36:59.391-07:002016-10-09T06:36:59.391-07:00I have to think that the number 10 is significant....I have to think that the number 10 is significant. It is the number of a minyan, the minimum number of Jewish men required to begin a synagogue service. (In more modern interpretations, women can also count.) <br />According to Shmuel Kogan on Chabad.org, "Now, in Leviticus 22:32 G‑d says, “I shall be sanctified amidst the children of Israel.” Employing a method of biblical exegesis known as gezerah shavah, wherein two verses with identical terminology are compared to each other, this verse is matched up to another verse (Numbers 16:21): “Separate yourselves from amidst this assembly.” The gezerah shavah teaches us that an “assembly” must be present when G‑d is being sanctified. Examples of such sanctification are the recitation of kaddish, kedushah and barchu, or the public reading of the Torah." http://www.chabad.org/library/article_cdo/aid/543104/jewish/Why-Are-Ten-Men-Needed-for-a-Minyan.htm <br />So back to our pericope, the ironies quickly begin to multiply. As lepers, the ten constituted a minyan of lepers among whom leprosy counted more as their identity than their ethnicity. The leprosy was even stronger than the hatred that defined relations between Jews and Samaritans at the time.<br />But as soon as God acts to heal/cure/save them through Jesus, it is not that fact that is most important to the nine, but rather the fact that they can now rejoin their former social identity and community, which is what would be accomplished by showing themselves to priests. Ironically then, they would then be free to resume their enmity of each other.<br />This story holds out the possibility that there can be a community based not on religious/ethnic identity, nor upon hatred, nor upon shared sickness, but upon healing. [And thus a sermon...]Mark Richhttps://www.blogger.com/profile/00358636596738681083noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-76636603449446811922016-10-07T08:15:22.627-07:002016-10-07T08:15:22.627-07:00I’m intrigued by the construction of this week’s g...I’m intrigued by the construction of this week’s gospel, especially in the variety of words used for healed, cured, saved, restored, etc.<br /><br />The leper(s) was (were) ἐκαθαρίσθησαν (cleansed) in v. 14.<br /><br />Then the one notices that he was ἰάθη (cured, healed, made whole, maybe even saved) in v. 15.<br /><br />Then Jesus notes that the 10 were ἐκαθαρίσθησαν (cleansed) in v. 17.<br /><br />Then he pronounces the one σέσωκέν (saved, whole, rescued from danger or destruction, made well, healed, restore) in v. 19.<br /><br />My question: What’s the relationship between ἰάθη and σῴζω? The pattern of cleansed/made whole, cleansed/made whole is there, but Luke uses two different words for the latter half of each part. Why?Anonymoushttps://www.blogger.com/profile/13767059674220899683noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-65335234280808405102013-10-30T08:26:38.315-07:002013-10-30T08:26:38.315-07:00This is a very late response;nevertheless, I find ...This is a very late response;nevertheless, I find it very interesting that Jerome Neyrey makes the case for translating "eucharistein" as 'give glory' and not ;'give thanks' (Lost in Translation: Did It Matter If Christians "Thanked" God or "Gave God Glory"?)Anonymoushttps://www.blogger.com/profile/12586799267748752673noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-20102257535364681582013-10-13T03:45:42.427-07:002013-10-13T03:45:42.427-07:00Laurie, that's a tremendous question. Notice t...Laurie, that's a tremendous question. Notice that "priests" is plural. I don't know much about Samaritan piety and practices, but it might be that the plurality indicates that - in that border region between two differing expressions of the Jewish tradition - the Jewish folk had their priests and the Samaritans had their priests. The point of going to the priests - for Galileans and Samaritans - would be to be declared 'clean' and thereby to be able to re-enter their homes, their communities and their work, etc. I suspect they did not have to travel to Jerusalem's temple, but to wherever their own local priests would be able to make this healing complete by pronouncing it. In the end, I think Jesus fulfills the priestly function by releasing the Samaritan who returned to go on his way. From Mark Davishttps://www.blogger.com/profile/08343191370740534861noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-13150617913556781222013-10-12T09:05:34.350-07:002013-10-12T09:05:34.350-07:00Would the priest (presumably a Jewish priest?) hav...Would the priest (presumably a Jewish priest?) have welcomed, declared clean, one who was a Samaritan? Our would he still be considered unclean because of his religious status, inspite of being healed by Jesus?Anonymoushttps://www.blogger.com/profile/01289937303344317422noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-62719902390340717902013-10-11T05:52:07.660-07:002013-10-11T05:52:07.660-07:00Being thankful, in itself, is not disobedient. Thi...Being thankful, in itself, is not disobedient. This man, along with the other 9, was told to go to the priests. Instead, he turned around and fell at Jesus' feet. Thankful disobedience. And the right thing to do. And, in the end, Jesus tells him to go on his way. He didn't need the mediation of the priest because Jesus filled that role. <br />I'm not criticizing him. Nor is Luke or Jesus. It is wonderful disobedience because a higher priority came into play. In fact, Jesus seems to be asking why the other 9 didn't disobey also. D. Mark Davishttps://www.blogger.com/profile/12016377712982292924noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-21555911018446211032013-10-11T05:39:27.388-07:002013-10-11T05:39:27.388-07:00When is being thankful disobedient? It doesn'...When is being thankful disobedient? It doesn't say he didn't go, just thought thanks was a priority. Society would be a lot better if we would be thankful first, praising God immediately instead of waiting the day's end when we are tired--many times forgetting.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-5443817758142539542013-10-10T07:03:27.727-07:002013-10-10T07:03:27.727-07:00It is kind of neat that the one man disobeys Jesus...It is kind of neat that the one man disobeys Jesus in the best way. Newly healed/whole people tend to do that in the Gospels. And Jesus seems okay with it, because it means that they are freely worshiping God apart from the mediation of the religious hierarchy. That might have been particularly important for post-70 Christians. D. Mark Davishttps://www.blogger.com/profile/12016377712982292924noreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-68551823298816989802013-10-09T09:04:51.507-07:002013-10-09T09:04:51.507-07:00Two things catch my attention: "and it happen...Two things catch my attention: "and it happened in the journeying...passing through..." this makes me stop and ponder the times of my 'journeying' and 'passing through' various borderlines of life when unexpected blessing or healing has happened<br /><br />and mention that the one man does not go to see the priest...unless he has somehow recognized Jesus' priestly role Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8320313747187588188.post-30675240697740003242013-10-07T19:24:34.281-07:002013-10-07T19:24:34.281-07:00Mark -- thanks once again for your excellent work....Mark -- thanks once again for your excellent work...the only other thing I would add is that this Samaritan is healed in the same general vicinity of Naaman's healing...which I take to mean a reiteration of the fulfillment of the Covenant of God as being for all tribes, all nations, all peoplesMostly Coastalhttps://www.blogger.com/profile/16748575144872296233noreply@blogger.com