In this podcast on 1 John 3:11-4:6 , Henry does a great deal of looking at the Greek of this epistle, exploring both the original and variant meanings of the especially significant words. Many, but not all of those words are below.     Chapter 3 Verse 11  Henry has mentioned in previous sessions, the meaning of these related Greek words,  “angelia”:           message “euangelion”:   gospel /good news “epangelion”:   promise “angelos”:          messenger  Verse 12“Dikaios”: upright/righteous. Often in th ..read more

  In this podcast, Henry devotes most of his attention to 2:28-3:3, with the last several minutes devoted to some linguistic issues found in 1 John 3:4-10.  1 John 2 Verse 28         The Greek word “ean” which is typically mis-translated as “when” in verse 28 is more correctly translated, “if ever”. The change to “if ever” enhances the other often mis-translated word (Greek: “parousia”), usually translated “coming”, should, instead be translated “presence”. Thus, the more correct interpretation of this verse would be: If ever He is being present to us [manifesting ..read more

                Before going on to this passage in 1 John:18-27, Henry goes back to the previous session to further discuss the Greek word “kosmos”. In addition to the many meanings discussed in session #4, another one of the primary meanings of this word is one with a negative connotation: worldliness; a worldly way of acting, and that we should not be conformed to the world. Other meanings of kosmos : water, to adorn or beautify, orderliness, the sum total of everything in the world or universe, the sum total of all the creatures of the world, the eart ..read more

The notes from this podcast follow not so much a narrative as a more abbreviated (verse by verse) summation of selected, important comments from the podcast. The comments follow:   Verse 12:  “little children” in Greek is the plural form of the word “teknion". When addressing adults or a congregation, it is an endearing term of affection, and does not literally mean children who are young in age but rather the “spiritual  children” of the writer.   Verse 13: “. . . fathers . . . .” Greek: “pateres”  (< patēr) is the grammatically masculine form translated “fathers ..read more

#03 1 John 2:1-11                  When in 1 John 2:1, John refers to the recipients as “dear children”, the Greek word he uses for them is teknion, which here means one's “spiritual child.” In the context in which he is writing (to adults, not to literal children) there is no direct corollary in English. Thus, perhaps a close meaning in this context might be “dear students”, “dear followers.”             In 2:1, John mentions that if one does sin, one has an advocate with the Father. The Greek word for advocate is “par ..read more

#02 1 John 1:5-10 In 1John 1:5-10, Henry makes specific mention of foundational vocabulary. These words are also foundational concepts in Quaker understanding.  While some nuances are explored in the podcast, there are too many to mention here. Below are a few of the words/concepts that are discussed:  “Message” (v. 5) “angelion” in Greek.   “Light” (v. 5) is “phōs” in Greek which is the same root as in the English words photo, and photograph. God is Light, God is the spiritual illuminator, spiritual illumination.  “Fellowship” (v. 6) in Greek is “koinōnia” - a sharing in ..read more

The epistles in the Holy Scriptures are often letters from an author to someone else. However, In the case of the epistle 1 John, it is more of an essay, a treatise, a sermon or message that was sent out to early Christian believers. The name, “John” was common in the years of the early church, and it is possible that these three epistles (1 John, 2 John and 3 John) were not necessarily written by the apostle John, but by another prominent figure in the early church, John the elder, whose name was also John. However, it is clear that all three epistles (First, Second, and Third John) are all r ..read more

The sour wine given to Jesus on the cross (15:36) may have been meant as a sedative to ease pain. As in our not too distant past, people could be given liquor to ease their pain. In 15:38, the curtain to the Holy of Holies in the temple being torn in two could symbolize there now was full access to God through the sacrifice of Jesus of Himself. 15:39 is mistranslated. Both since there is no definite article (“the”) in the original Greek, and also since the centurion was almost certainly a Roman pagan who believed in many gods, the Greek should instead be translated, “Truly, this man is a ..read more

The sour wine given to Jesus on the cross (15:36) may have been meant as a sedative to ease pain. As in our not too distant past, people could be given liquor to ease their pain.             In 15:38, the curtain to the Holy of Holies in the temple being torn in two could  symbolize there now was full access to God through the sacrifice of Jesus of himself. 15:39 is mistranslated. Both since there is no definite article (“the”) in the original Greek, and also since the centurion was almost certainly a Roman pagan who believed in many gods, the Greek should in ..read more

At the time of Jesus, Palestine was a province of Rome, which held complete control over the area. Rome reserved the authority to put someone to death, so for a local government to put someone to death required Roman approval. The meeting of the Sanhedrin at night to try Jesus (14:53 and following) was highly irregular, and not a typical time for gathering. The term “Son of Man” (14:62) is drawn from Daniel and is literally, “Son of Adam”. To tear one’s clothing (14:63) was the proper Jewish response when someone spoke blasphemy. The main reason the Jewish leaders were able to get Jesus crucif ..read more