5. Pope Jesus of Nazareth Vol 1

----- Forwarded Message ----
From: WILLIAM ...
To: Donald ....
Sent: Mon, 9 May, 2011 18:26:26
Subject: Re: [Blog] Research (reply)

Dear Father Donald,

 

Thank you for sending me the Kittel dictionary scan! How inspiring it is to have burrowed with you and reached this 'degree of understanding' of Benedict XVI's interpretation... for so often I find a passage that intrigues me but decide it is just too complex, with commentators cross referencing one learned work to another, so that I cannot get a foot hold and have to abandon the trail! Reading Benedict XVI's writings is so inspiring, and demanding - but how satisfying! Such passages that are researched in this way stay to mind, and reignite at each recurrence.

 

By choosing a time carefully that I may not disturb the brethren when I come on retreat, I have a great desire to explore your library (rather than simply visit it!).

 

Thank you Father.

...  in Our Risen Lord,

William

---

----- Forwarded Message ----
From: Donald Nunraw ...
To: WILLIAM ...
Sent: Mon, 9 May, 2011 11:27:23
Subject: Re: [Blog] Research dictionary 2

Hi, William,
Salt for William,

So happened tag 'salt of william' in other misfire OCR scans.

Thank for you Email, simply adding carrot to this donkey, to set me on the KITTEL trail.

At last I have tried to navigate the 10 Volumes, TDNT (Kittel).

Invaluable exercise. 

The scan, Attached, is not up to full accuracy for the footnotes and is not polyglot.

Years past, the collection came from a second hand book shop by a monk bibliophile.

Also more carrots in the Links in your note and also confirmation of your meticulous find of Benedict's bibliography. 

Happy Scripture hunting as Jesus on Emmaus.

Donald
 PS. Thanks for the excellent article.

Christian 'definition' of salt Light from the Oxford Dictionary of the Christian Church.

---

Theological Dictionary of the New Testament Vol 1

Gerard Kittel, Ed., Geoffey Bromley Trs & Ed. Calif 1963

Biblical Reference “SALT”.

In the ancient world salt has religious significance. Because of its purifying and seasoning (Job 6:6) and preserving qualities it is a symbol of endurance 1 and value." It is linked with God,3 as putrefaction and corruption are linked with demons. For this reason it was much used in worship, as in the OT. It was sprinkled on or mixed into the sacrifices (Ex. 30:35; Lv. 2:13; Ez. 43:21). Newborn children were rubbed with it (Ez. 16:4). It was used by Orientals to drive away evil spirits. 4 Lasting covenants were made by eating bread and salt, or salt alone (Nu.18:19; 2Ch.13:5: the covenant of salt). ⁵

In the NT its cultic significance is lost. 6 The sacrificial ritual is simply a means to convey the truths of the religious and moral world. This seems to be the point

of the obscure saying in Mk. 9:49.7 The disciple must be seasoned with salt like the sacrifice. This will take place through trials (cf. the fire of 1 C. 3:13), and everything contrary to God will be purged away. Salt also typifies the religious and moral quality which must characterise the speech of the Christian (Col. 4:6), and esp. the quality which is an inner mark of the disciple and the loss of which will make him worthless (Lk. 14:34 f.; Mt.5:13; Mk.9:50).

Lk. gives us the original wording, linking the saying with serious demands made on the disciple. Mt. gives us, secondarily. a direct application to the disciples themselves. The saying seems to have in view conditions in Palestine. Salt from the Dead Sea, which is mixed with gypsum etc., acquires easily a stale and alkaline taste (cf. Plin., 31.34: tabescit). There seems to be a scoffing reference to this saying of Jesus in bBek.,8b: "(RJoshua b. Chananja (c.90) was once asked to tell a story). He said:

There was once a mule which had a foal. On this was hung a chain with the inscription that it should raise 100,000 Zuz from its father's family. He was asked: Can then a mule bear offspring 7 He said: These are fables. He was then asked: When salt loses its savour (not Hbr script lalas ), wherewith shall it be salted? He answered: With the young of a mule. He was then asked: Does then the unfruitful mule have young? He answered: Can salt lose its savour 7" 8

Hauck

Footnotes – for the moment our HP SCAN(OCR) not responsive to Footnotes and polyglot languages.

---

Stay with us. Mane nobiscum Domine

Holy Gospel of Jesus Christ according to Saint Luke 24:13-35. 

That very day, the first day of the week, two of Jesus' disciples were going to a village seven miles from Jerusalem called Emmaus,   . . .    As they approached the village to which they were going, he gave the impression that he was going on farther.    But they urged him, "Stay with us, for it is nearly evening and the day is almost over." So he went in to stay with them.     

Commentary of the day : 

Blessed John-Paul II, Pope from 1978 to 2005 

Apostolic Letter « Mane nobiscum Domine » §19-20 (7/11/04, © copyright Libreria Editrice Vaticana) 

"Stay with us"

When the disciples on the way to Emmaus asked Jesus to stay «with» them, he responded by giving them a much greater gift: through the Sacrament of the Eucharist he found a way to stay «in» them. 

Receiving the Eucharist means entering into a profound communion with Jesus. «Abide in me, and I in you» (Jn 15:4). 

This relationship of profound and mutual «abiding» enables us to have a certain foretaste of heaven on earth. 

Is this not the greatest of human yearnings? 

Is this not what God had in mind when he brought about in history his plan of salvation? 

God has placed in human hearts a «hunger» for his word (cf. Am 8:11), a hunger which will be satisfied only by full union with him. 

Eucharistic communion was given so that we might be «sated» with God here on earth, in expectation of our complete fulfilment in heaven.

This special closeness which comes about in Eucharistic «communion» cannot be adequately understood or fully experienced apart from ecclesial communion... 

The Church is the Body of Christ: we walk «with Christ» to the extent that we are in relationship «with his body». Christ provided for the creation and growth of this unity by the outpouring of his Holy Spirit. 

And he himself constantly builds it up by his Eucharistic presence. 

It is the one Eucharistic bread which makes us one body. 

As the Apostle Paul states: «Because there is one bread, we who are many are one body, for we all partake of the one bread» (1Cor 10:17). 

Commemoration of the Carthusian Martyrs St. John Houghton and Companions.

Royal Wedding - Britain cares about marriage

The Spirit of Jesus Christ was at work not only in that happy couple, but also in the gathering together of so many who shared in the splendid royal wedding. Assembled with Her Majesty the Queen were three cardinals, the Apostolic Nuncio representing the Holy See, and the present Archbishop of Westminster too! 

ZE11050702 - 2011-05-07
Permalink: http://www.zenit.org/article-32513?l=english

WESTMINSTER ARCHBISHOP'S SERMON
ON CARTHUSIAN MARTYRS

"The Holy Spirit ... Has Healed Many Wounds in the Church"

LONDON, MAY 7, 2011 (Zenit.org).- Here is a sermon of Archbishop Vincent Nichols of Westminster for Solemn Evensong and the Commemoration of the Carthusian Martyrs St. John Houghton and Companions. The archbishop gave the sermon Wednesday.

* * *

Shortly, from this chapel, where we have celebrated such a beautiful solemn evensong, we will process to the Chapel Court, the site of the ancient Priory Church. There, as the Master will remind us, the Carthusian Community – having a few days earlier undertaken their reconciliation with God and one another -- offered the Mass of the Holy Spirit.

They did so that the “gracious Comforter himself” would “console, strengthen and direct [their] hearts”. And, as we will hear, during that holy Mass the monks experienced the voice of a gentle breeze, which, though no more than a sweetly whispered murmur, was nevertheless an irresistible power.

It is so fitting that we are reminded of that outpouring of the Holy Spirit during this season of Eastertide. For Our Lord’s Passion, Death and Resurrection is also the time of the new coming of the Holy Spirit, which Jesus had promised in the Upper Room where he kept his Passover with the Twelve. Jesus, the Christ, consecrated by the Father with the anointing of the Holy Spirit, gave up his spirit on the cross so that risen he may bestow it upon his Apostles. “Receive the Holy Spirit”, he says. Then, just as he himself was sent, so he calls the Apostles to be ministers of, and witnesses to, that peace and reconciliation which are the fruits of the new creation inaugurated by his death and resurrection. This apostolic mission is given its definitive manifestation on the day of Pentecost. Full of the strength of the Holy Spirit, the Apostles go out to fulfil faithfully their vocation, even though in so doing they encountered suffering and death.

That same Holy Spirit came upon the Carthusian martyrs whom we commemorate today. The gift of the Holy Spirit moved them to be reconciled with God and with one another. That soft murmur carried sweetly and strongly, to their inner ear, the very word of God: “Fear not: for I have redeemed you, I have called you by your name; you are mine”; I will be with you through river and fire to bring you to the glory for which I have created you. Yes, a gentle breath convincing them utterly that the fiery trial ahead would make them nothing less than partakers in Christ’s sufferings -- thus something in which to rejoice! And it was “the spirit of glory and of God” resting upon them which enabled this brave brotherhood to believe unswervingly that “when [Christ’s] glory shall be revealed, ye may be glad also with exceeding joy.” The sound from Heaven heard just after the consecration of the Mass was indeed the promise of future glory: a sure hope on which to draw during their courageous witness to the truth of God and His holy Church.

That courageous witness was given four hundred and seventy six years ago today when Saint John Houghton, after pardoning his executioner with a moving embrace and kiss, went to his death praying one of the psalms we sang tonight: In te, Domine, speravi. It was such hope, born of the Spirit, such a firm trust in God our strong rock and deliverer, which preserved St John in fidelity to his calling and mission; such inspired trust and hope permitting St John in his suffering to give voice to the very passion of Christ: “Into your hands I commend my spirit”. In this, too, he was one with Christ’s Passover into the Father’s glory.

His nineteen companions gave the same witness, some of whom endured being tied to posts in filthy prisons and deprived of food. However, for a while at least, a Margaret Clement, disguised as a milkmaid, it is said, was able to smuggle in meat to these poor souls. Margaret had been brought up in the household of St. Thomas More, whom by association we may also include as a Charterhouse martyr. No doubt you know that as a young man he joined in the spiritual exercises of the Charterhouse and seriously considered joining the Community. Although he did not, the influence of the monks remained in his heart. In his Dialogue of Comfort, written whilst a prisoner in the Tower, he tells us that imprisonment for God’s sake is no displeasure. As an example to prove this he takes the “Holy Monks…of the Charterhouse Order, such as never pass their cells but only to the church set fast by their cells and thence to their cells again, wherein for God’s love they joyfully choose so to live.” And it was in his cell that St. Thomas echoes the trust of the Carthusian when he wrote: “God must be your comfort…And he is a sure comforter;…and therefore if, you be part of His flock, and believe His promise, how can you be comfortless in any tribulation? When Christ and his Holy Spirit, and with them their inseparable Father (if you put full trust and confidence in them), be never neither one finger breadth of space nor one minute of time from you.”

Guided by the Holy Spirit, St Thomas More discerned that his vocation was not monasticism but marriage. Of course, one can be called to both (but not at the same time!) as was demonstrated by one of the Carthusian Martyrs, Blessed Sebastian Newdigate. He married and had a daughter. Later, following the death of his wife, he entered the London Charterhouse. King Henry VIII, with whom Sebastian had enjoyed an intimate friendship, offered great riches to Sebastian if only he would conform to the Act of Supremacy. The king even visited Sebastian in prison in order to convince him to do so. However, by the grace of the Holy Spirit, Sebastian remained steadfast.

This fidelity of two Charterhouse martyrs who had lived as married men brings to mind the most recent marriage of the Duke and Duchess of Cambridge. For it powerfully reminded us that Holy Matrimony calls the couple to be living witnesses to the Holy Spirit – The Lovers’ breath. The Spirit inflames the trust so essential to married life, trust not only between husband and wife but also – and above all -- in God. As Bishop Richard Chartres in his eloquent address explained: in the spirit of our generous God, husband and wife are to give themselves to one another; that whatever the difficulties, they are to be committed to the way of self-sacrificing love, a generous love which allows the Spirit to flow. Yet such generous love, the true sustenance of enduring happiness, is not possible without that most fundamental trust in God. I think that the young Duke and Duchess do believe this. In the lovely prayer which they composed for their own wedding they asked God the Father to keep their eyes fixed on what is real and important in life, and they asked the grace of serving ‘in the Spirit of Jesus’ himself.

The Spirit of Jesus Christ was at work not only in that happy couple, but also in the gathering together of so many who shared in the splendid royal wedding. Assembled with Her Majesty the Queen were three cardinals, the Apostolic Nuncio representing the Holy See, and the present Archbishop of Westminster too! It was an occasion which showed that, even if not wholly, the Holy Spirit of peace and reconciliation has healed many wounds in the Church. Certainly there is a journey still to be completed, but how far we have come from the situation in the sixteenth century which we recall today! Furthermore, it struck me, sat as I was in the choir stalls with the Chief Rabbi and leaders of other religions as neighbours, that within the Abbey a certain bond of unity with those outside the Christian family had been forged. Was this not another manifestation of the Holy Spirit’s work?

Certainly the royal wedding made a very favourable impression on many of my brother bishops from around the world who were at another great celebration which I attended last Sunday, the Beatification of Pope John Paul II. This too was a marvellous celebration of the fruits of the Spirit, for the Holy Spirit empowered Blessed John Paul to respond whole-heartedly to the invitation of Christ: “Do not be afraid.” He was not afraid to forgive his would-be assassin. He was not afraid to proclaim the power of hope in Christ or to cross the threshold of that hope in search of freedom for so many. As Pope Benedict said in his homily, Pope John Paul encouraged many believers not to be afraid to speak the Gospel. Maybe it was during the closing days of his earthly life, when he could hardly speak, that Blessed John Paul spoke most authentically the Gospel of God’s love and unfailing mercy. Fortified by the Holy Spirit received through the Sacrament of Holy Anointing, in the midst of fragility of old age and the suffering caused by sickness, when fear can so easily overwhelm us, he witnessed to the abiding presence of God. To the end Blessed John Paul II taught us not to be afraid of accepting the call to holiness: for if we rely on the Holy Spirit’s strength, no matter our weakness in face of challenges, we will be victorious and find peace in that glory for which we were made.

Blessed John Paul II speaks to us still this evening. He assures us that no matter the obstacles still to be overcome, the Holy Spirit is leading the Church to the full realization of the Father’s plan. That plan, to which the will of Christ is perfectly conformed, is expressed with heartfelt urgency in his prayer uttered at the moment he entered the saving mystery of his Passover: Ut Unum Sint. In his encyclical on the commitment to ecumenism rooted in this prayer of Our Lord, Pope John Paul II wrote that Church “asks the Spirit for the grace to strengthen her own unity and to make it grow in full communion with other Christians; a grace to be obtained through hope in the Spirit, who can banish from us the painful memories of our separation and grant us the clear sightedness, strength and courage to take what steps are necessary, that our commitment may be ever more authentic.” (102)

So as we take our steps to the Chapel Court in the company of Saint John Houghton and his fellow Carthusian Martyrs, let us seek their intercession -- and Blessed John Paul II’s too. He would also ask to seek the help of that spirit-filled woman, Mary, who recognised that for God nothing is impossible. In answer to their prayers, may the grace of spiritual unction which they possessed so abundantly pass to us and softly charm our hearts. Gladdened and strengthened by that gift may we not be afraid to journey further along the path toward unity, knowing that the Lord walks with us every step of the way, no matter how arduous it may seem. May God’s holy will, that there be full and visible communion among all who rejoice in the name Christian, find fulfilment in and through us, to his eternal praise. Amen.

4. Pope Jesus of Nazareth Vol 11

ACTS 1

Parallel

AMP	Vulgate	DRB	KJV	ASV	GNT-WH+
4  And while being in their company and eating with them, He commanded them not to leave Jerusalem but to wait for what the Father had promised, Of which [He said] you have heard Me speak. [John 14:16, 26; 15:26.]	4  et convescens praecepit eis ab Hierosolymis ne discederent sed expectarent promissionem Patris quam audistis per os meum	4  And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth.	4  And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.	4  and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, ye heard from me:	4  καιG2532 CONJ  συναλιζομενοςG4871 V-PNP-NSM  παρηγγειλενG3853 V-AAI-3S  αυτοιςG846 P-DPM  αποG575 PREP  ιεροσολυμωνG2414 N-GPN  μηG3361 PRT-N  χωριζεσθαιG5563 V-PPN  αλλαG235 CONJ  περιμενεινG4037 V-PAN  τηνG3588 T-ASF

Gill
Acts 1:4  And being assembled together with them,.... At their last meeting at Bethany, or Mount Olivet, which was by appointment: some render the words, as the Vulgate Latin, "and eating with them"; which was one of the proofs he gave of his being alive; and so the Syriac version renders it, "and when he had ate bread with them", and the Ethiopic version, "and dining with them", which he might do more than once; see Joh_21:12 this was the last time, when he

RWT
Act 1:4
Being assembled together with them (sunalizomenos). Present passive participle from sunalizō, an old verb in Herodotus, Xenophon, etc., from sun, with, and halizō, from halēs, crowded. The margin of both the Authorized and the Revised Versions has “eating with them” as if from sun and hals (salt). Salt was the mark of hospitality. There is the verb halisthēte en autōi used by Ignatius Ad Magnes. X, “Be ye salted in him.” But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis “eating with them,” as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luk_24:41-43; Mar_16:14).

Amplified Bible

Act 1:4  And while being in their company and eating with them, He commanded them not to leave Jerusalem but to wait for what the Father had promised, Of which [He said] you have heard Me speak. [John 14:16, 26; 15:26.]

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The first complete Bible produced by The Lockman Foundation was the Amplified Bible. The Amplified Bible is a translation that, by using synonyms and definitions, both explains and expands the meaning of words in the text by placing amplification in parentheses and brackets after key words or phrases. This unique system of translation allows the reader to more completely grasp the meaning of the words as they were understood in the original languages. Through multiple expressions, fuller and more revealing appreciation is given to the divine message as the original text legitimately permits.

The Amplified Bible is free of personal interpretation and is independent of denominational prejudice. It is a translation from the accepted Hebrew, Aramaic, and Greek manuscripts into literary English. It is based on the American Standard Version of 1901, Rudolph Kittel's Biblia Hebraica, the Greek text of Westcott and Hort, and the 23rd edition of the Nestle Greek New Testament as well as the best Hebrew and Greek lexicons available at the time. Cognate languages, the Dead Sea Scrolls, and other Greek works were also consulted. The Septuagint and other versions were compared for interpretation of textual differences. In completing the Amplified Bible, translators made a determined effort to keep, as far as possible, the familiar wording of the earlier versions, and especially the feeling of the ancient Book.

To help readers achieve the greatest possible clarity and understanding in their reading of the text of the Amplified Bible, some explanation of the various markings within the text is necessary:

Parentheses  (   )  signify additional phases of meaning included in the original word, phrase, or clause of the original language.

Brackets  [   ]  contained justified clarifying words or comments not actually expressed in the immediate original text, as well as definitions of Greek names.

Through amplification, the reader gains a better understanding of what the Hebrew and Greek listener instinctively understood (as a matter of course). Take, for example, the Greek word pisteuo, which the vast majority of versions render as "believe." That simple translation, however, hardly does justice to the many meanings contained in the Greek pisteuo: "to adhere to, cleave to; to trust to have faith in; to rely on, to depend on." Notice the subtle shades of meaning which are unlocked in John 11:25:

"Jesus said to her, I am [Myself] the Resurrection and the Life. Whoever believes in (adheres to, trusts in, and relies on) Me, although he may die, yet he shall live."

Or in the words of the apostle Paul (1 Cor 2:13; Phil 1:11),

"And we are setting these truths forth in words not taught by human wisdom but taught by the [Holy] Spirit. . . [that His glory may be both manifested and recognized]".

3. Jesus eating salt with his disciples. Acts 1:4

----- Forwarded Message ----
From: WILLIAM ...
To: Fr Donald ...
Sent: Fri, 6 May, 2011 20:50:42
Subject: Re: [Blog] PS. Christian 'definition' of salt

Dear Father Donald,

 

PS. I think I have found an understanding of the word 'salt' that helps to explain Benedict XVI's interpretation: Oxford Dictionary of the Christian Church:

 

"Owing to its preservative quality salt was a sign of purity and incorruptibility, esp. among the Semitic peoples. As such, it served to confirm contracts and friendship, the covenant between Jehovah and Israel on Sinai, eg., being called a 'covenant of salt' in Num 18:19. This symbolism, taken together with its seasoning properties, explains the Lord's saying "Ye are the salt of the earth' (Mt 5:13, cf also Mk 9:50), where the salt represents Christian wisdom and integrity, as also in Col 4:6. The ritual use of salt is very old and widespread. It was prescribed in the OT for every oblation (Lev 2:13) and played an important part in the sacrifices of the Greeks and Romans. The old pagan Roman custom of placing a few grains of salt on the lips of an infant on the 8th day after his birth to chase away the demons prob. lay behind the offering of blessed salt to catechumens which formerly formed part of the RC rite of Baptism. Salt may also be used for the preparation of holy water."

This thus becomes another wonderful example of how Jesus applied the customs, traditions, and the understanding of the day, to interpret and explain the depth of meaning in his teaching.

 

Needless to say, this has fascinated me!

 

... in Our Risen Lord,

William

2. Jesus eating salt with his disciples. Acts 1:4

Of Acts 1:4, the Ronald Knox translation is in harmony with the Douai Rheims Bible and Haydock commentary.
More up to date, the Amplified Bible corresponds clearly in this understanding of Luke 1:4
The Dictionary is very restricted in this item G4871
συναλίζω
sunalizō
Total KJV Occurrences: 1
assembled, 1
Act_1:4
That is ONLY ONE OCCURRENCE.
This is the King James Version of the Holy Bible (1850 revision) with embedded Strong's Numbers.  This makes useful for looking up the exact original language word in a lexicon that is keyed off of Strong's numbers.

  Acts of the Apostles 1 : Douay Rheims Bible parallel 
Haydock Commentary

 http://www.veritasbible.com/drb/compare/haydock/Acts_of_the_Apostles_1

4 And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth.

And eating with them. [1] This is a literal translation from the vulgar Latin. But the Prot. translation from some Greek copies, would have it, And being assembled together, he commanded them, &c. Mr. Bois defends the Latin Vulg. and even by the authority of S. Chrys. who doubtless understood the Greek text, as well as any one, and who takes the Greek word here to signify eating: for he observes that the apostles elsewhere prove Christ's resurrection by his eating and drinking with them. Acts x. 4. S. Jer. also says, the derivation of the Greek word, is from eating salt together. Wi.

Footnotes: Acts of the Apostles 1

·        [1] V. 4. συναλιζομενος , A salis & mensæ communione. Some copies συναυλιζομενος .

Jesus eating salt with his disciples. Acts 1:4

Note inscribed 'GOODSALT COM'.

----- Forwarded Message ----
From: WILLIAM ....
To: Donald ...
Sent: Fri, 6 May, 2011 15:21:45
Subject: Re: Jesus eating salt - your research!

Dear Father Donald,

 

Thank you for sharing the biblio.blog with me - goodness, the resources you discover! Sacra Pagina [Acts 1:4 page 25] sees it as clear-cut (but rather understates it, given what Benedict XVI teaches and your research reveals): "The precise translation on synalizomai is difficult, though the general sense is clear enough. This translation, "as he ate with them", takes 'sharing salt (alas) together' in its extended sense of 'sharing a meal', which the cross-references to Luke 24:36-48 and Acts 10:41 seem to support." Acts 10:41, gives the Sacra Pagina commentator the opportunity to say [page 193]: "we ate with him and we drank with him - this statement makes explicit the connection between meals and the presence of the risen Lord that was implicit in the narratives." As it is the same person, L.T.Johnson, who wrote the commentaries of both Luke and Acts, I was 'stumped' - until you sent the biblio.blog posting! I was taking reassurance from Ronald Knox: "as he shared a meal with them".

 

And just to mention your most recent posting, I am delighting in Ronald Knox's translation of John 3:34 "so boundless is the gift God makes of his Spirit."  

And thank you! - -  -

 

Thank you Father.

 

With my love in Our Risen Lord,

William

 

---

From: Donald ....
To: William ....
Sent: Thursday, 5 May, 2011 21:12:31
Subject: Jesus eating salt with disciples Acts 1:4

Dear, William,

Thank you for the meticulousness  of your resume.

It helps me retracing the Benedict walks that you describe as, "I step gingerly across this vast high plateau."

As I plod the map, the newly invented Satellite view, gives me breathless sites.

This one sets me chasing this biblio.blog.

Acts 1_4 Jesus eating salt with his disciples

God bless.

Donald

Attached, cropped-catacomb_fish_original      

 http://newepistles.com  

About

I started (2006) following and interacting on biblio-blogs, and then started blogging here in 2006. I found this hobby enjoyable and stimulating because it caused me to reflect more deeply about many issues including Christian spirituality, theology, the Bible, the mission of Christ’s Church, and other current issues of life.

 

Acts 1:4 Jesus eating salt with his disciples  

http://newepistles.com/2008/10/17/acts-14-jesus-eating-salt-with-his-disciples/  

[Edited] Were Jesus and his apostles eating together, gathered together, or just plain staying together? The original Greek says sunalizô, in the formsunalizomenos (sunalizô, eat together, or gather together). The BDAB lexicon provides three possible options as to the meaning of sunalizô:

1) eat (salt) together, share a meal with; or
2) to bring together, assemble, come together, or
3) “spend the night with,” “stay with.”

The BDAG says the problem with the first possible meaning is that it doesn’t really fit the context; furthermore, it is not used anywhere else. The problem of the second meaning is with the singular number and the present tense. The third possible meaning is based on a spelling variation of συναλιζομενος (sunalizomenos) present in some miniscules. Below, the TNIV, NLT and Douay-Rheims translations render sunalizô as eating together. The NASB rendering ofsunalizô is the second option of “gathered together”; and the NRSV, ESV and HCSB render sunalizô as the third option–”staying with them.” Most commonly, translations lean toward the NRSV or ESV rendering of “stay together” because these are most commonly used elsewhere in the New Testament.

The TNIV and NLT may have correctly rendered the this meaning of sunalizô as “eating with them.” Arie W. Zwiep argues for the first option of the TNIV and NLT: “A more plausible meaning of the verb is ‘eating salt together with’…hence: ‘eating together.’ Concerning the second option, Zwiep says: “The present tense may be taken to denote an uninterrupted period of Jesus’ presence among his disciples. The problem with this interpretation is that it is difficult to imagine how this meaning would apply to only one person (Jesus being the subject of the sentence).”

I don’t know if there’s any theological implications about this but “eating salt” may have a much deeper meaning than what’s being suggested on the surface. The word sun-al-izô might actually be a composition of two words “together” (sun) and “salt” (als). Jesus uses salt as an example in speaking with his disciples:

“Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.” (Mark 9:50, ESV).

It may be that the word sunalizô may have the connotation of a union of being at peace with one another, or “being salted together.” Jesus also told his disciples to stay together and wait for the Promise of the Father, which is the Holy Spirit. And after they received Holy Spirit, they were in the “unity of the Spirit” (Eph. 4:3). Therefore, being salted together is to be in unity and at peace with one another.__________________________

On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. TNIV

Once when he was eating with them, he commanded them, “Do not leave Jerusalem until the Father sends you the gift he promised, as I told you before. (NLT)

And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth. (Douay-Rheims)

While at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised… (NJB)

While He was together with them, He commanded them not to leave Jerusalem, but to wait for the Father’s promise. “This,” [He said, "is what] you heard from Me; (HCSB)

While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. ‘This’, he said, ‘is what you have heard from me; (NRSV)

Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which,” He said, “you heard of from Me; (NASB)

And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; (ESV)

Arie W. Zwiep, The Ascension of the Messiah in Lukan Christology (Brill, 1997).

Scottish Election landslide

Around four million voters are expected to cast their ballots to elect 129 MSPs to Scotland's devolved parliament in Edinburgh.

The Scottish Parliament, Holyrood

God gives him the Spirit without reserve Jn 3:4 NOT 'ration the Spirit'

Introduction of the Mass. Thurs 2nd Easter May 05 

Some kind of dissonance occurred when I first saw one of the eight Catholic Translations. The verse, "God does not ration his gift of the Spirit" Jn 3:4. Made me describe the NAB language as bald and prosaic. 

The NJB is more elegant, “God gives him the Spirit without reserve." 

Happily the DGO Commentary was from Blessed John Paul II

Holy Gospel of Jesus Christ according to Saint John 3:31-36. 

The one who comes from above is above all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven is above all.
He testifies to what he has seen and heard, but no one accepts his testimony.
Whoever does accept his testimony certifies that God is trustworthy.
For the one whom God sent speaks the words of God. He does not ration his gift of the Spirit Jn 3 34
The Father loves the Son and has given everything over to him.
Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him. NAB.

Blessed John-Paul II, Pope from 1978 to 2005
Encyclical Letter « Dominum et vivificantem », §10 (© Libreria Editrice Vaticana) 

"God does not ration his gift of the Spirit"

In his intimate life, God "is love," (1Jn 4,8) the essential love shared by the three divine Persons: personal love is the Holy Spirit as the Spirit of the Father and the Son.

Therefore he "searches even the depths of God,"(1Cor 2,10) as uncreated Love-Gift.

It can be said that in the Holy Spirit the intimate life of the Triune God becomes totally gift, an exchange of mutual love between the divine Persons and that through the Holy Spirit God exists in the mode of gift.

It is the Holy Spirit who is the personal expression of this self-giving, of this being-love.

He is Person- Love. He is Person-Gift.

 Here we have an inexhaustible treasure of the reality and an inexpressible deepening of the concept of person in God, which only divine Revelation makes known to us.

At the same time, the Holy Spirit, being consubstantial with the Father and the Son in divinity, is love and (uncreated) gift from which derives as from its source...  all giving of gifts vis-a-vis creatures (created gift): the gift of existence to all things through creation; the gift of grace to human beings through the whole economy of salvation. As the Apostle Paul writes: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rm 5,5).