Thursday, April 3, 2008


I would love to answer your questions in a blog post. Ask any questions about the Bible or theology, but especially about the New Testament (gospels, life of Jesus, apologetics, textual criticism, use of the Old Testament in the New). Post your questions in the comments below, and I will try to tackle them soon in a post.


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  2. First, I think barbie's question is very interesting and she has made an excellent point.

    How are Matthew 1:19 "Because Joseph her husband was a righteous man..." and Romans 3:10 "There is no one righteous, not even one;" both be correct. I think they both use the same Greek word (dikaios?) translated as righteous. I know they both have to be true. Is it a contextual thing?


  3. Hi Gary,

    Thanks for your post on my (sadly neglected) Xanga site. I must confess that your name does not ring a bell, even after looking at your beautiful family photo. That doesn't matter. After reading your "info" section on yourself, I have a feeling we have a lot in common even beyond NT. I, too, am a sci-fi/ fantasy fan. I love LOTR as well as the "Star"s (Trek & Wars). I also like the O.S. Card "Ender" series. I'm reading "Ender in Exile" right now! I've actually dabbled in writing sci-fi/ fantasy (not attempting to actually publish, yet). Do you have a Facebook? That's where the most up-to-date info is on me. My school email is From there I can send you my personal email.

    Many blessings,


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  5. In John 15:12-15 (KJV), I have argued that St. John's use of the Greek term for servant to describe the apostles is best understood in its Jewish context as talmidim. In other words, the apostles are more than servants - they are apprentices. Then, when Jesus elevates to them to friends (15:15), he is recognizing them as collegues, i.e., journeymen sages.

    I wonder if you might have some thoughts on this topic. I'm a lay Lutheran who reads and understands the Biblical Hebrew and often end up interpreting NT texts in their Jewish/Hebraic context. Hence, I'm very uncertain of my exegesis. If this seems like an interesting topic, I would be interested in your thoughts.

    If you wish, you can read a more detailed argument here,

  6. Hi Gary,

    I had a question about Revelation. If I'm understanding this correctly, in chapter 19 God captures Satan and destroys his followers. (v.19-21) In chapter 20, God sends Satan into the abyss for 1,000 years and believers who had died for the faith are brought back to reign with Christ for 1,000 years. Here's where I'm confused...after the thousand years Satan is released and John says he gathers his army to wage war against God's people (v. 7-9) If Satan's followers were destroyed in chapter 19 and the only people populating the earth are believers, where does Satan's huge army come from?

  7. Hi!
    My name is Matt.

    I have been a blogger."biblesmack"

    I am currently finishing a book.
    Since you had a good clip of Zwingli and luther on the Greek text. i was wondering if you had done any research on Zwingli's scholarship concerning Greek. If so please send it my way!

  8. Hi Matt,

    Sorry, I have not read anything else of significance on Zwingli's work in Greek. I haven't done much research on Zwingli, actually. I came across that quote by Zwingli while looking for something else. Blessings on your book project!

  9. The links between Ezekiel and John are intriguing - have you considered the relationship with Job through the referee role?

    In a post on my site related to Ticciati whose book on Job carefully notes the role of referee/arbiter in the word group related to reasoning and judgment.

    "But it is in the theme of reasoning (the word groups around יכח - to prove, decide, judge, rebuke, reprove, correct, be right) that runs through the poem and is seen in the following verses - that there arises the special role or character of referee. The friends fail, Elihu is indeterminate, God invites Job to be his own referee and he accepts with his hand over his mouth, and Ticciati puts God in this role also. There is no translation that I have seen that allows the English reader to hear the role clearly in the three verses it occurs in."

    Ticciati specifically connects Ezekiel 3:26 וְלֹא־תִֽהְיֶה לָהֶם לְאִישׁ מֹוכִיחַ with Job 32:12 אֵין לְאִיֹּוב מֹוכִיחַ (also 9:33 and 40:2)

    I think there would be merit in seeing if there is a role that Jesus takes on for us - and how it is reflected in the NT. I commend to you Ticciati's book: Job and the Disruption of Identity (cheaper than yours I bet - but you have 6 boys so you have an excuse!)

    I have three boys - three races represented also. Your picture of the pileup is hilarious.

  10. Your blog keeps getting better and better! Your older articles are not as good as newer ones you have a lot more creativity and originality now keep it up!

  11. Dave Black pointed me to your blog and mentioned that you were in his mother's Sunday School class.

    This isn't a Bible question, but would you be interested in reviewing Dave's book The Jesus Paradigm on your blog? If so, just e-mail me ( and I'll be happy to send you a free copy.

  12. Aloha, Gary,
    I understand that once I accept Jesus as my Lord and Savior, I become a saint. I don't see myself as a "sinner" per se but as a saint...a saint who sins.

    I often explain it to people with the analogy that of a cook. I may cook but just because I cook, it doesn't make me a chef. So it is, just because I sin, it doesn't make me a sinner.

    Would you give me your theological thoughts on it?

    Mucho mahalos.



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