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National Review

Minor grace of the cross and easter

“Are you the King of the Jews?” Pilate tells Jesus. The Roman Governor, who speaks to Jewish street preachers, is ironic, so the context of their exchange in the Gospel of John gives us a reason to think. The Greek manuscript question mark (which looks like a semicolon) indicates that Pilate speaks a sentence with a particular rhythm and makes it sound like a question, but that can be inferred from the context. Which syllable does he emphasize? I do not know. Let’s try some possibilities. “Are you the King of the Jews?” “Are you the King of the Jews?” “Are you the King? Are you the Jews?” Jesus is still being beaten by Roman soldiers. No, but it probably looks confusing. He spent all night in horror. He sweated something like blood. Did the group arresting him outdoors on the hillside outside the city walls ask him if he would like to take a shower and change clothes before being placed in the Praetorium? C. “Are you a king?” About that part about “Jews”: it is a plural translation of the Greek word Ioudaios, which also has one or more of several related meanings that depend on the context. You can: Members of Judah, 12 tribes of Israel. A descendant of one of Israel’s twelve sons, and therefore belongs to an ethnic community that is geographically dispersed but looks to Jerusalem, a single place as a spiritual and cultural capital. The person who is supposed to be. Jews are Jewish resident territories, including Jerusalem, that surround Jerusalem and roughly correspond to the southern kingdom, which split from the northern kingdom of Israel after Solomon’s death. The second meaning of the list is closest to the general everyday definition of today’s English words “Jew” and “Jew”. Modern readers of the New Testament tend to be less aware of the third meaning of “Jewish.” This is geographically based and often makes more sense for translators to write “Jewish”. Take John 7: 1 as an impressive example. So we read that because the Jews have designs in his life, Jesus decided to preach in his hometown of Galilee, not in the south of Judaism. Here’s how this verse is expressed in the King James Bible. He did not walk among the Jews because the Jews tried to kill him. ” “Jew”? The tension that boiled and became an obvious hostility to Jesus, and as the translator wrote, “Jews” permeate the Gospel of John. The conflicts described there are real, but the identification of Jesus’ adversaries seems confusing. After all, he is Jewish in his understanding of modern language, as they are. It is important to remember that he is a Galilean, not a Jew, and therefore not Ioudaios, or “Jew”, in the geographical sense. (He is a Jew born in Bethlehem and, as Gospel readers know, a Jewish descendant, but apparently most of his contemporaries are not.) Moreover, in John, modern times. The reader understands the term “Jewish”. It is related to religions and ethnic groups, including more than one tribal member and more than a resident of one area. In John, I read that the Jerusalem crowd in Jerusalem greeted Jesus, shouting, “The king of Israel is blessed,” not “Jewish.” The geographical differences between Jews and Galilee were accompanied by a world of social discord, religious conflict, and political conflict. In the eyes of the Jews, Galilee was a hinterland, from which trips to temples usually took several days. Galileans were suspected of having loose religious practices and tending to assimilate into the Gentile culture of Hellenistic towns scattered throughout their districts. “Are you the King of the Jews?” The crowd standing outside would have heard if they were familiar with the interaction between Pilate and Jesus. What did Pilate mean? He used the term Iodaioi, which meant a broader meaning that meant the approximate meaning we mean by “Jews.” Therefore, in all cases, it is not always possible to obtain a more accurate picture by replacing the “Jew” who finds “Jew” or “Jew” in the New Testament translation. Given that we have been terribly misunderstood by old translations in which the example of Iodaioi is rarely described as “Jewish,” the temptation to make mistakes in the opposite direction is great. Scholars and translators who succumb to it may be forgiven. In the light of conflict and the common ties between the North and South, Judaism and Galilee, we should never stop trying to better understand Jesus’ ministry. We may think of it as a small difference in narcissism, or sibling competition. Through his ministry, the bad blood between the north and the south provides much of the subtext of the controversy between Jesus and his critics. With a witty and keen tone, he, in principle, won the verbal battle with them during his trial and execution times so far. His power source, his father, began to withdraw. Surrounding Pilate, Jesus finally shows his characteristic spiritual agility. He asks Pilate’s question, “So are you a king?” Sideways, ignore the questionable voice tone and answer the literal meaning of the sentence. “You say I’m the king,” says Jesus. Touché. From that point until his death hours later, his rhetorical strength continues to retreat and abandon him, as if air were leaking from a balloon. Silence forms most of his reaction to verbal and physical insults, which now leads to the most famous and epic public humiliation in recorded history. When meditating on the mystery of the cross, it is customary to stick to the issue of guilt, ours. Jesus took on our sins and removed them from our shoulders and from our souls, allowing us to pass God’s judgment. When thinking about crucifixion, it’s a shame that comes to mind more than guilt. Anyone who lives long enough has been accused of a crime he did not commit. He also finds himself a victim of bad translation, commonly misunderstood and misrepresented. Friends and strangers hear him express new ideas for them, and in their impatience they translate it into what they are familiar with, which he means. It’s not that. He will explain himself, but when he explains that you are losing or writing down that you are already losing, he bites his tongue and carries the burden of resentment on the grave with him. ing. No one knew him and didn’t know him enough, but many assumed they knew and exacerbated his loneliness. Let him find comfort with the knowledge that he is in the company more than he is. Jesus suffered something similar throughout his short life. At Calvary, it has been taken to a new level. Pilate, which can be read as a twisted declaration of contempt for the establishment of the temple and the locals, as well as Jesus, commands the sign affixed to the cross: “Jesus of Nazareth, King of the Jews.” That is the way the people of Jerusalem would have read it. Nazareth is the town of Galilee. Jesus got up from the tomb, stayed for a few weeks, and then left, but not before he promised, proved, and won. If you believe that you are destined for parallel destiny, you are destined for parallel destiny. Faith is too deep and uplifting to understand. In comparison, the comfort of Jesus’ fellowship in the hole of shame is a small grace, whether we stumbled on ourselves or was thrown into a jealous rival like Joseph, but I accept it. I will.

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