Is this a bucket of metal, or a bucket of water?
Are you a part of the Gentile church, or the Jewish church? Does such a question even make sense in a New Testament context. Whole systems of theology are based on these seemingly legitimate questions. Yet my reading of the Greek New Testament convinces me that the “Gentile church” in a myth based on a misreading of the text, compounded by the use of Gentile–a word which the does not even have a Greek equivalent.
I closed my last post with controversial statement that if we want to continue translating the Greek word ethnos as “Gentile” we are forced to conclude that according to scripture, today”s Jews, who have not accepted Jesus as king, are Gentiles. Of course this makes no sense in English because in our language Gentile means “non-Jew.” Continue reading →
Translating ekklesia can be a puzzle.
It turns out translating ekklesia is not as easy as it seems. In part 1 of our series we saw that the English meaning of “church” has to do with a building, even though most followers of Jesus recognize this is not what it means in the Bible. We also saw that 1st century Greeks used the word in a political context.
In part 2 we examined how ekklesia was used in the Greek Old Testament or Septuagint, quoted by Jesus and the New Testament authors. We saw that Jewish readers understood ekklesia not as an assembly of Israel upon some particular occasion, but the people of Israel as God’s people distinct from everybody else.
Since the English word “church” does not normally convey either of these ideas, our task here in part 3, is translating ekklesia into an English form that conveys the 1st century understanding. Continue reading →