#biblical greek

[gemsofgreece]

How comprehensible is New Testament Greek to modern Greek people?

Very, almost entirely. My impression is that: a) People of a generally good education (not lingual, just generally high school - college education) can understand 91-99% of it without problem. b) People of a basic education (elementary - middle school) can still make about 80-90% of it. c) For people taking lingual studies it is a stroll in the park, needless to say.

Still, Greek bibles always come with a modern translation too but it is mostly useful for “confirmation” rather than interpretation, as in, double-checking to ensure you understood correctly if you need.

A little known fact to foreign people is that Koine / Biblical Greek is lingually closer to Modern rather than Ancient Greek.

#Greek #Greek language #languages #linguistics #langblr #Koine Greek #biblical Greek #bible #New Testament #Christianity #Greek facts #emmenai-kalliston #ask

[faeriefully]

“I am the bread of life” is the first “I AM” saying of Jesus we encounter in the gospel of John (John 6:35). The Greek construction lying behind this phrase is very important. To emphasize the “I” in an “I am” statement, writers and speakers would use the construction ego eimi meaning “I, I myself, am.” This is done very rarely in the Bible but ego eimi is the construction we find behind every “I AM” statement in the gospel of John. Significantly, the ego eimi construction is also found in the Greek translation of Exodus 3:14 when God declares of Himself: “I AM WHO I AM.” Over and over again when Jesus utters these “I AM” statements, He is making reference to His own deity. No first century Jew who was trained in the Scriptures would have missed this.

#ligonier ministries #theology #jesus christ #Greek #biblical greek

[elikittim]

A Biblical Greek Translation of Hebrews 9:26 that Changes Everything We Thought We Knew About Jesus

Eli Kittim

#biblical greek #koinegreek #newtestamentgreek #hebrews9v26 #bible verse #ελικιτίμ #εκ #last days #το μικρό βιβλίο της αποκάλυψης #endtimes #eschatology #elikittim #youtube video #biblicalbombshell #end of the age #greekexegesis #bible translation #academicbiblestudies #concordancestudies #lxx #septuagint #συντελείατωναιώνων #thelittlebookofrevelation #ek #1Peter1v20 #thejesusprophecy #atonement #TheFirstComingofJesusattheEndofDays #biblical_criticism_and_history_forum #Christian_texts_and_history

[eli-kittim]

Does the Phrase Ἔτι ἅπαξ in Hebrews 12.26 Mean “Once” or “Once More”?

By Bible Researcher Eli Kittim 🎓

The New Testament Versions

There are various theories about past catastrophic Biblical events. For example, some biblical narratives describe a time when the earth trembled, such as the mighty earth-quake at Mount Sinai when God gave Moses the Ten Commandments, or the cataclysmic Noachian Deluge. Some Biblical scholars even theorize about a so-called “Gap Theory" (between the first and second verses of Genesis) regarding two different creations, or even an earlier creation-and-destruction of the universe prior to the current one.

So when we encounter biblical verses that seem to suggest some type of primordial earthly destruction, scholars often theorize about the probability of such events taking place as the ones mentioned above. Hebrews 12.26 is a case in point. It talks about some form of judgment in which God “will shake not only the earth but also the heavens.” But there seems to be a difference of opinion as to whether or not this event will happen for the very first time. That’s because the key phrase Ἔτι ἅπαξ has been variously translated in two different ways: “once” and “once more.” The former suggests a first time, the latter, a second. Hence, the meaning of the text remains an open question. Hebrews 12.26 (SBLGNT) declares:

οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσεν τότε, νῦν δὲ

ἐπήγγελται λέγων · Ἔτι ἅπαξ ἐγὼ σείσω οὐ

μόνον τὴν γῆν ἀλλὰ καὶ τὸν οὐρανόν.

Translation (NIV):

At that time his voice shook the earth, but

now he has promised, ‘Once more I will

shake not only the earth but also the

heavens.’

Most of the Bible versions of Hebrews 12.26 (with the exception of a few that I’m aware of) translate Ἔτι ἅπαξ as “once more.” That’s because Ἔτι can mean not only “still,” “yet,” “again,” but it can also relate to *time* and mean “longer” (Mt. 5.13; Lk 16.2; 20.36; Jn 7.33), “further” (Mt. 26.65; Lk 22.71), as well as “moreover” (Acts 2.26).

So, if the correct translation of Heb. 12.26 is “Once more I will shake not only the earth but also the heavens,” then the question arises: is this verse referring to Mt Sinai, the flood, the gap theory, or perhaps to a previous universe that was once-destroyed to make way for the creation of our own?

For example, one particular Bible version speculates that the reference in Heb. 12.26 is to the mighty earth-quake at Mount Sinai. The Amplified Bible reads:

His voice shook the earth [at Mount Sinai]

then, but now He has given a promise,

saying, ‘YET ONCE MORE I WILL SHAKE

NOT ONLY THE EARTH, BUT ALSO THE

[starry] HEAVEN.’

However, on closer inspection, the aforementioned translation is speculative because this “shaking” does not only involve the earth but also the heavens. At Mount Sinai, only the earth trembled (with a mighty earth-quake), not the heavens. Similarly, during the flood, neither the earth nor the heavens were destroyed: only living things (Genesis 6.7). So, the Hebrews 12.26-reference seems to imply a much larger catastrophic destruction of both the earth and the heavens. Therefore, if the verse has been faithfully translated, it can only refer to the so-called “gap theory,” or to a previously-destroyed universe.

On the other hand, the majority of the translations might be completely flawed, and the few Bible versions which suggest that this event will occur only “once” might be correct! Accordingly, the YLT version of Hebrews 12.26 proclaims:

‘Yet once -- I shake not only the earth, but

also the heaven.’

Similarly, the Darby Bible Translation exclaims:

Yet once will I shake not only the earth, but

also the heaven.

We find a similar reading in the Godbey New Testament:

I will still once shake not only the earth, but

also heaven.

Therefore, these latter versions would imply that this impending destruction will occur only once, in the future, in the same way as described, for example, in 2 Peter 3.10!

The Old Testament Versions

In trying to figure out the correct translation, it’s important to go back and look at the sources of the quoted material from the Hebrew Bible and the Septuagint. Hebrews 12.26 is actually quoting Haggai 2.6 via the Septuagint. Therefore, let’s go back and look at what that verse actually says both in the Hebrew Bible and in the Greek Septuagint. Haggai 2.6 (NIV) reads:

This is what the LORD Almighty says: ‘In a

little while I will once more shake the

heavens and the earth, the sea and the dry

land.’

It’s important to note that most of the modern Bible versions of Haggai 2.6 say “once more,” but some say “once” (see e.g. ASV, Douay-Rheims Bible, Good News Translation, JPS Tanakh 1917, and a few others). The KJB also says “once” at Haggai 2.6:

For thus saith the LORD of hosts; Yet once,

it is a little while, and I will shake the

heavens, and the earth, and the sea, and

the dry land;

Here, however, the KJB is inconsistent. While it says “once” in Haggai 2.6, it says “once more” in the parallel verse of Hebrews 12.26:

Yet once more I shake not the earth only,

but also heaven.

In Haggai 2.6, the Hebrew text (BHS) has אַחַ֖ת (once) ע֥וֹד (yet/again). In other words, the term ע֥וֹד (od) can be translated either as “yet” or “again.” But even the Hebrew Bible versions have conflicting translations. For example, the Sefaria Bible implies that this destructive event will occur only “once.” It reads thusly:

For thus said the LORD of Hosts: In just a

little while longer I will shake the heavens

and the earth, the sea and the dry land.

Similarly, the JPS Tanakh (1985) says:

For thus said the LORD of Hosts: In just a

little while longer I will shake the heavens

and the earth, the sea and the dry land.

The Biblia Hebraica Stuttgartensia (BHS) also seems to suggest “yet once in a little while”:

‎כִּ֣י כֹ֤ה אָמַר֙ יְהוָ֣ה צְבָאֹ֔ות עֹ֥וד אַחַ֖ת מְעַ֣ט הִ֑יא וַאֲנִ֗י מַרְעִישׁ֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וְאֶת־הַיָּ֖ם וְאֶת־הֶחָרָבָֽה׃

By contrast, the Hebrew Bible——edited by translator and scholar, Rabbi A.J. Rosenberg——featured in Chabad.org reads:

For so said the Lord of Hosts: [There will

rise] another one, and I will shake up the

heaven and the earth and the sea and the

dry land [for] a little while.

So, even these Hebrew versions conflict. Most of them imply “once,” while the last one suggests “another.” So there are arguments on both sides. However, the most credible ones seem to suggest “once” for all. That’s probably why the Greek translations (LXX & NT) employ the term hapax (ἅπαξ), which also means “once for all”!

Let’s now explore how the Greek Septuagint (LXX) translates it. The LXX renders Haggai 2.6 thusly:

διότι τάδε λέγει Κύριος παντοκράτωρ· ἔτι

ἅπαξ ἐγὼ σείσω τὸν οὐρανὸν καὶ τὴν γῆν

καὶ τὴν θάλασσαν καὶ τὴν ξηράν·

English translation by L.C.L. Brenton:

For thus saith the Lord Almighty; Yet once I

will shake the heaven, and the earth, and

the sea, and the dry [land].

Thus, the Septuagint agrees with most of the Hebrew Bible versions that Haggai 2.6 is saying “once,” not “once more.”

Interestingly enough, Hebrews 12.26 quotes the Septuagint-phrase ἔτι ἅπαξ ἐγὼ σείσω verbatim (word for word), with a slight variation on the theme concerning “the heavens and the earth” at the end of the sentence. Hebrews 12.26 reads:

Ἔτι ἅπαξ ἐγὼ σείσω οὐ μόνον τὴν γῆν

ἀλλὰ καὶ τὸν οὐρανόν.

Notice that both the LXX and the NT texts use the exact same key-phrase ἔτι ἅπαξ. Yet the LXX and most of the Hebrew versions say “once,” while most of the New Testament translations render it as “once more.” So which is it? If both the Septuagint and the New Testament are saying the exact same thing, then why are these texts translated differently? Both cannot be correct. According to the law of non-contradiction, contradictory statements cannot both be true. So, somewhere, somehow, someone got it wrong! The question is, what’s the right answer? What’s the correct translation?

Conclusion

The Septuagint translates the term עוֹד (od) as ἔτι (yet), and renders the phrase ‘ō·wḏ ’a·ḥaṯ as “yet once.” As far as the Hebrew translations are concerned, both the Sefaria Bible and the JPS Tanakh (1985) imply “once.” The BHS also seems to imply “once.” Only the Chabad.org Bible (with Rashi's commentary) seems to suggest “once more.” So, most of the Old Testament Hebrew and Greek texts support the phrase “yet once,” not “once more” or “once again”! All in all, from the point of view of the Old Testament concerning Haggai 2.6, it seems that both the Hebrew and the Greek versions agree on the “yet once” meaning!

Carrying this information over into the New Testament, we come to realize that the key phrase (ἔτι ἅπαξ) in Haggai 2.6 (LXX), which is quoted in Hebrews 12.26, should have the exact same meaning in the New Testament as it does in the Old Testament, namely, “yet once.” Yet, surprisingly, most of the modern NT translations say “once more,” although there are some that do say “once,” as has already been noted. Therefore, the modern translations of the New Testament are actually conflicting with the Old Testament data. Apparently, the range of meanings for the word Ἔτι makes it unclear as to which word should be applied.

So, if we combine our findings, it seems that more attention should be placed on the Hebrew and Greek Old Testament versions from which the quote of Haggai 2.6 is derived. Given that they are the sources of the Hebrews 12.26-phrase, the usages in these versions carry more weight than those of the New Testament translations in steering us in the right linguistic direction. Therefore, despite the fact that most of the modern Bible versions have “once more” for Hebrews 12.26, the few translations that have “yet once” (e.g. the YLT, Darby, etc.) might be closer to the truth!

Bottom line, given the range of meanings for the aforementioned terms, it’s difficult to pinpoint the exact rendering of both the Haggai 2.6 and Hebrews 12.26 phrases, especially since even the Hebrew translations have divergent meanings. Nevertheless, given that most of the Hebrew and Greek Old Testament versions agree on the phrase “yet once,” it seems more likely that this is the authorial intent of Haggai 2.6. And since that happens to be the exact same phrase in Hebrews 12.26, there’s no reason for the meaning to be any different than that which we find in Haggai 2.6 (LXX). Thus, it appears that the meaning of Hebrews 12.26 is faithfully translated in the YLT version which reads:

‘Yet once -- I shake not only the earth, but

also the heaven.’

This exegetical conclusion, of course, would not support the so-called “Gap Theory" or an earlier destruction of the universe prior to the current one. Rather, it would point to one final destruction at the end of the world!

#biblical greek #Biblicallanguages #Ἔτι #ἅπαξ #Hebrews12v26 #Haggai2v6 #lxx #JPSTanakh #GapTheory #ע֥וֹד #Sefaria #אַחַ֖ת #elikittim #hebrew bible #septuagint #ek #the little book of revelation #ελικιτίμ #LCLBrenton #Bible exegesis #το μικρο βιβλίο της αποκάλυψης #BibliaHebraicaStuttgartensia #2Peter3v10 #Bible translations #RabbiAJRosenberg #new testament #old testament #bible study #day of the lord #εκ

[greektomeonline]

Gaining Biblical Greek vocabulary knowledge is now easy with the Greek to Me Koine Greek App and Online Textbook. Download the app for free and get access to 600+ commonly used Biblical Greek words. You get access to 30+ hours of Biblical Greek self-assessment quizzes, video instructions, and unique mnemonic flash cards. It targets the most challenging irregular verbs so that you become a pro in this language quickly. Switch to the Greek to Me practical course, textbook, or study app to enjoy a great Greek learning journey. Visit https://greektomeonline.com/contact/ and enroll now.

#biblical greek #Biblical Greek vocabulary

[kellyis4jc]

Basics of Biblical Greek Grammar!!!

As we study the Bible, we need to understand the languages that were used to form the Holy Bible. One of those languages is the Greek language. The "Basics of Biblical Greek Grammar, Fourth Edition" gives us truth about the Greek language.

As we study the Bible, It is important to understand the languages from where the Holy Bible is derived from. One of the biblical languages that was used in forming the Holy Bible was the Greek language. We need to understand the Greek language because God wants us to know why the Greek language influenced the New Testament. The “Basics of Biblical Greek Grammar, Fourth Edition” shows us the…

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#Basics of Biblical Greek #Basics of Biblical Greek Grammar #Biblical Greek #Greek #Greek Grammar #Greek Language #William D. Mounce

[cubitodragon-moved]

We (the viewers) know Bad’s physical and mental state is in decline, highlighted especially by the head wound that continues expanding to a worrying degree.

And now he’s fixated on building a puzzle that will deliberately drive someone into an absolute rage, to the point they’d murder him. He’s really really fixated on that point. Like, he has doubled down on the emphasis.

He’s been vaguely referencing how he needs to keep going as long as he can (paraphrased) for a while. Is this a case where he cannot let himself fade away, to die at his own hand, but needs someone else to take him out - and if so, why? What additional purpose does death serve in this scenario? How does this tie in to memories, libraries and remembering?

I have to go sleep now. But thinking about this could well keep me up all night.

#qsmp #qsmp speculation #qsmp badboyhalo #qsmp theorycrafting #Is this a biblical reference #a Greek mythology one #or perhaps even Norse? #how many layers of fallen angel lore are we talk in’ here #cw: death #cw: dying #cw: head injuries #cw: implied suicidal tendencies #fiction

[dkaism]

"Do not be afraid, Perseus."

artist: daniel ignacio (me) | muse: kayra

#medusa #biblically accurate angel #greek mythology #horror art #macabre #unreality #cryptidcore #gothic #seraph

[palossssssand]

Happy to announce that my store is now open!!! New stuff is from @ultrainfinitepit's Angelology II Kickstarter campaign that I designed! If you missed your chance to pledge for the campaign, I have plenty of these pins in stock.

The selkie print design is a collaboration between myself and @claiborneart, who did the sketch and colors! Stygiomedusa Gigantea angel is now available in sticker form also :)

SHOP MENU Pins: -Stygiomedusa Gigantea Angel-$12 -Drowned Angel-$20 -Icarus Angel-$16 -Hydra Angel-$16 -Blue Deer Angel(glow in the dark!)-$14 -Red Deer Angel(Glow in the dark!)-$14 -Wine Red Sunken Angel-$16 -Ocean Blue Sunken Angel-$16 Other: -Blood Moon Selkie print-$13 -Stygiomedusa Gigantea Sticker-$4 Shop Link

#announcement #store reopening #enamel pins #angels #my art #biblically accurate angels #greek mythology #body horror #blood #selkie #angelology II #gore #shop stuff #eeee! Finally I can get this up and running!

[a-d-nox]

nox's guide to metaphysics

last updated: february 11th, 2024

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[stunfiskz]

something something titans something something the prophecy specifically calling the earth “her” something something gaia

#i feel like. idk i may just not notice yet but i feel like the biblical references in deltarune are more obvious #but im fascinated by the connections my sleep deprived brain can make with it & greek myths as well #txt #also i’m aware earth is usually gendered as she i am aware this me thinking too hard im just having fun

[anniflamma]

I am a bit bored... But I don't wanna start with another animatic yet cuz I guess I need to relax just a little bit first........... If anyone have any requests for me to draw. Go ahead and ask!

#Preferably queer biblical stuff or greek mythology >:) #I have that feeling like I wanna be bored but dont wanna at the same time if ya know what I mean.

[eli-kittim]

The Fullness of Time

By Bible Researcher and Author Eli Kittim 🎓

What does the Bible mean when it says that God sent his son in “the fullness of time”? Many scholars and pastors automatically take for granted that this phrase refers to the birth and first coming of Jesus 2,000 years ago. In other words, instead of doing rigorous linguistic research to find out exactly what this phrase actually means, many experts simply rely on their *theological assumptions* and speculations in hopes that they can carry them through. But there’s no linguistic or biblical support for their conclusion.

In order to bolster their point of view that “the fulness of time” simply means the “appropriate” time or the “fulfillment” of time, they often cite Mark 1.15, which uses the term πεπλήρωται. But, as we shall see, this term is different from its cognate (πλήρωμα) in Galatians 4.4, from where we get the phrase “the fullness of time.” So, let’s compare both texts. Mk 1.15 (SBLGNT) reads:

καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ

ἤγγικεν ἡ βασιλεία τοῦ θεοῦ ·

My translation:

And saying that the time has been fulfilled

and the kingdom of God has drawn near.

In the aforementioned verse, the verb πεπλήρωται (peplērōtai) is in the perfect indicative form and it’s translated as “has been fulfilled.” But this so-called *fulfillment* of time (Πεπλήρωται ὁ καιρὸς) in Mk 1.15 is not grammatically equivalent to the *completion* of time (τὸ πλήρωμα τοῦ χρόνου) in Gal 4.4! Not to mention that Mark 1.15 doesn’t even tell us which particular time-period or age has been fulfilled.

What is more, according to verbal aspect theory, we cannot establish the objective “time of an action” (or the Aktionsart) simply by looking at the “aspect” (or the semantics of a tense-form), which is the author’s subjective portrayal of an action. Moreover, if we apply “the criteria of authenticity”——the various methods of ascertaining the historical plausibility and probability of an event——to the gospel genre, it will probably turn out that the narratives are purely theological and literary constructs rather than historical or biographical accounts.

Two principles of Biblical hermeneutics should also be considered foundational. Exegetes must interpret the implicit by the explicit and the narrative by the didactic. In practical terms, the NT Epistles and other more explicit and didactic portions of Scripture must clarify the implicit meaning and significance of the Gospel literature. Accordingly, this paper argues that the Epistles are the primary keys to unlocking the future timeline of Christ’s only visitation.

Accordingly, the epistle to the Galatians chapter 4 and verse 4 gives us the exact period of time when Jesus’ incarnation will take place, namely, when time reaches its "fullness" or "completion." Galatians 4.4 gives us a specific point in time that is indicated by the nominative noun πλήρωμα, which is translated as “fullness.” This means that Christ's incarnation will transpire when time reaches its “fullness” or “completion.” Ephesians 1.10 further demonstrates that “the fullness of the times” will occur at the final consummation, when all things will conclude in Christ, “things in the heavens and things on the earth.” Therefore, “the fullness of time” coincides with “the completion of time” and with “the end of the age.”

By contrast, Mk 1.15 only tells us that an indefinite time-period has been fulfilled, without ever objectively specifying “when” or “what” has been fulfilled, irrespective of the theological genre. In other words, how do we even know that this timeframe was actually fulfilled? Because from a literary standpoint, given the subsequent rhetorical development and embellishment of the gospel literature, it’s quite difficult to deconstruct the authors’ literary assumptions, or to separate history from theology, or the “historical Jesus” from the “literary Jesus.”

The Greek text of Mark 1.15 reads πεπλήρωται ὁ καιρὸς (the time has been fulfilled). The verb πεπλήρωται (peplērōtai) is the perfect passive indicative of πληρόω and it means to “make full,” “fulfill,” or “accomplish.” It’s used 4 other times in the New Testament to mean that “the time has come” or “the time has been fulfilled” (Πεπλήρωται ὁ καιρὸς). Interestingly enough, the term πεπλήρωται (peplērōtai) is derived from the root word πληρόω (pléroó), which means “to make full” or “to complete.” And pléroó in turn comes from the term πλήρης (plérés), which means “full” or “complete.” It actually means “completely filled up.” Think of the hour hand of a clock which turns 360 degrees in 12 hours. At 9 o’clock it has turned 270 degrees, or 3/4 of a circle. It’s not yet full or complete. It’s only when the hour hand of a clock has come full circle that it is plérés or “full.” Or think of a cup that is half full. It will become πλήρης or “completely full” when it’s filled to the brim. This same idea is conveyed in the New Testament. See, e.g., Mt 14.20: “twelve full [πλήρεις] baskets”; Lk 4.1: “Jesus full [πλήρης] of the Holy Spirit”; Acts 19.28: “they were full [πλήρεις] of wrath.” That’s why Colossians 2.9 tells us that in Christ dwells not simply a part of the deity but rather the “fullness” (πλήρωμα) of the deity bodily:

ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς

θεότητος σωματικῶς.

Similarly, the Greek text of Galatians 4.4 reads: τὸ πλήρωμα τοῦ χρόνου (the fullness of time). The term πλήρωμα (plḗrōma) also comes from πληρόω (pléroó) and means “fullness,” “completion,” “summing up,” or “total” (see Liddell & Scott [1940] “A Greek–English Lexicon,” Oxford: Clarendon Press). Thus, when the term πλήρωμα (plḗrōma) is used in the New Testament (in 18 occurrences), it usually means “fullness” or “completion” (as in Gal 4.4: τὸ πλήρωμα τοῦ χρόνου [the fulness of time]; cf. e.g. Mk 6.43; 8.20; Jn 1.16; Rom 11.25; 15.29; 1 Cor 10.26, 28; Gal 4.4; Eph 1.10, 23; 3.19; 4.13; Col 1.19; 2.9)!

In fact, none of the Bible versions of Gal 4.4 (that I’m aware of) translate πλήρωμα as a *fulfillment* of prophecy that has already taken place. On the contrary, all of them, without exception, render πλήρωμα as the *completion* of historical time in one form or another! Most Bible versions say “when the fullness of time came.” For example, the Aramaic Bible in Plain English says “But when the end of time arrived.” The Christian Standard & the Holman Christian Standard Bibles are far more explicit in saying “When the time came to completion.” Not one version translates τὸ πλήρωμα τοῦ χρόνου (in Gal 4.4) as fulfilled prophecy. None!

Furthermore, if we read the New Testament in canonical context, using the analogy of scripture, we’ll come to realize that Ephesians 1.10 actually interprets and expounds Galatians 4.4! Ephesians 1.10 clearly defines God’s “plan of the fullness of the times” (οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν) as the “summing up” or “completion” (ἀνακεφαλαιώσασθαι) of all things in Christ (τὰ πάντα ἐν τῷ Χριστῷ), “things in the heavens” (τὰ ἐπὶ τοῖς οὐρανοῖς), “and things on the earth” (καὶ τὰ ἐπὶ τῆς γῆς · ἐν αὐτῷ). Thus, in both Galatians 4.4 and Ephesians 1.10, *the fullness of time* clearly denotes *the completion of time,* when all things will conclude in Christ. For this reason, the alternative expressions τὸ πλήρωμα τοῦ χρόνου/τῶν καιρῶν act as signifiers for “the end of the age.” Yet remarkably, according to Gal. 4.4, this is also the time of Christ’s incarnation! Consequently, the Epistolary literature of the NT sets Christ’s birth in a different light, while apparently contradicting some of the Gospel material.

According to the Collins English Dictionary:

If you say that something will happen in the

fullness of time, you mean that it will

eventually happen after a long time or after

a long series of events.

And, as an example, it quotes a written excerpt:

…a mystery that will be revealed in the

fullness of time.

The conclusion drawn from this brief study of “the fullness of time” matches the results obtained from other areas of research. For instance, it squares well with an eschatological Jesus who makes his initial appearance “at the final point of time” (1 Pet 1.20 NJB). It also fits well with the messianic male-child who is said to be born in the end-times (Rev 12.5), and who is expected to *sacrifice* himself and *die* “in the end of the world” (Heb 9.26 KJV). Accordingly, Christ will subsequently resurrect at the time of the end (Dan 12.1 LXX) and abolish “all rule and all authority and power” (1 Cor 15.22-24)! And there’s no two-thousand-year gap between Christ’s *resurrection* and *judgment-day* because “He arises to terrify the earth” (Isa 2.19)!

For further details, please consult the following articles:

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1. THE LORD RESURRECTS TO TERRIFY THE EARTH

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2. PROOF THAT DANIEL 12.1 IS REFERRING TO A RESURRECTION FROM THE DEAD BASED ON TRANSLATION AND EXEGESIS OF THE BIBLICAL LANGUAGES

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3. WHY DOES THE NEW TESTAMENT REFER TO CHRIST’S FUTURE COMING AS A “REVELATION”?

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#thefullnessoftime #Galatians4v4 #πλήρωμα #Ephesians1v10 #πληρόω #Colossians2v9 #ἀνακεφαλαιώσασθαι #ελικιτίμ #consummation #the little book of revelation #1Peter1v20 #Hebrews9v26 #ΜαθήματαΒίβλου #koine greek #Revelation12v5 #eli of kittim #theendoftheage #τὸπλήρωματοῦχρόνου #Isaiah2v19 #τομικρόβιβλίοτηςαποκά��υψης #NewTestamentGreek #biblical greek #ΕλληνιστικήΚοινή #Biblicaltranslation #Bibleexegesis #ek #Βίβλος #bible research #bible study #grammatical study

[greektomeonline]

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[thewrathofachilles]

my favorite hobby is doing oversimplified, one-woman reenactments of scenes from the iliad -with an unnecessary (very necessary) amount of curse words- for my friends, usually along the lines of:

hector, after spearing patroclus: lmaooo, got you

patroclus: be fr, your bitch-ass would still be chasing me if it weren’t for apollo

hector: okay damn, you’re still dying tho soooo

patroclus: count your days mf, achilles is gonna get your ass after this and we both know it

hector: 😐

patroclus: 😵

#greek mythology #the iliad #patroclus #hector #my biblically accurate patroclus #let them say fuck #!!!!

[progressive-waves-art]

Angel of Death but she’s jacked. That’s it.

….no, it’s not actually. Last summer I got this idea that the interdimensional aspect of Transitus would lend itself well to the artstyle changing with each 'realm' Daniel travels through. Further, those styles coincide with historical art movements that (supposedly) fit the narrative, evoking a sense of whiplash shared by the character and the audience. To name a few:

Most obvious, the mortal world is styled after popular visual art from the mid to late 19th century. The living characters appear as monochrome antique photos, while backgrounds and props are done in a painterly, Impressionism-ish look. The style is centered around the effect of light, and said light only affects the characters in two ways: a ghost is hovering around them, or fire.

Observe some hella rushed tests of this I did last year:

Still needs some work but anyways. Skip to Daniel being chucked into Transitus. The Angel of Death is real figure in Abrahamic religions. I thought it would be fitting if she (and Daniel once he’s with her) were drawn following some conventions of the High Renaissance for it. Hence the muscles lmao. Will definitely mess with her wing design more.

#ayreon #transitus #theres more but I have zero visuals for them #plus I’d have to explain a bunch of headcanons #some classical Greek pottery and Byzantine aka east orthodox stuff #plus the Angel has a fun terrifying biblically accurate form that’s pretty rooted in the Lovecraftian monster style #but anyways someone tell me how the HELL I drew that Simone in just a few hours that’s one of the best figures I’ve ever done #literally no reference wtf #simone simons #Epica #tommy karevik #cammie gilbert #arjen lucassen #digital art #art #fanart #Renaissance #Impressionism #art history