Haplotes

ἁπλότης haplotes

simplicity, sincerity, purity of mind, Romans 12:8 (ἁπλότητι, simplicity); Ephesians 6:5 (ἁπλότητι, singleness); Colossians 3:22 (ἁπλότητι, singleness); liberality, as arising from simplicity and frankness of character, 2 Corinthians 1:12 (ἁπλότητι, simplicity); 8:2 (ἁπλότητος, liberality); 9:11 (ἁπλότης, bountifulness), 9:13 (ἁπλότητι, liberal); 11:3 (ἁπλότητος, simplicity).

Meanings: singleness, simplicity, sincerity, mental honesty; the virtue of one who is free from pretense and hypocrisy; not self seeking, openness of heart manifesting itself by generosity.

“Something for you Greek professors to take note of here, consider the Greek word ‘Happilotese’. There are five different places in the Bible that Greek word is used, so we are told. All five places it is translated a different word. It is translated bountifulness, liberal, liberality, simplicity, and singleness. In II Corinthians 9:11 the King James translators put bountifulness. You look that up in your Greek lexicon, you are going to get all kinds of different definitions. How do you know which one is right? See, you don’t have God directing you to translate the Bible like they did, nor do you have the understanding of languages as they did. You can’t get the context of the Greek like they did to give us the perfect word of God. You may say, ‘Well I go to the Greek to get a deeper meaning.’ Do you mean coming up with different words than the translators, is that the deeper meaning of which you speak? Which one of those definitions is the real one in that verse? See, it is futile; you can’t do it. You will never do it. People who dig into the Greek always get something different than the translators got. Have you ever noticed that? I think I will stick to the King James Bible.” -- Dan Goodwin, Hath God Said?, page 85

Should we accept the putting forth of poor arguments if they come from a person in a position of authority? I hope not. 

I believe there is a good point garbled up within the paragraph, but too cumbersome to be clear. Many people go to the Greek and get it wrong for one reason or another, in such a case as haplotes, not realizing that (like most words) it has some range of meaning according to its context. (On the other hand, I think some of the English uses are synonymous.) Moving away from this example to something more generic. How often does someone look up in a concordance or lexicon and see that X (Greek word) is translated as Y (English word) 25 times. Then they may wrongly assume that when X is translated as Z that the translation is wrong. However, the translators rather are aware of a range of meaning that shows X should be translated as Z in certain contexts. In such a case, the Greek (or perhaps more aptly, thinking one knows more about the Greek than one does) has led the reader astray.

Old bluster and bluff

Reading Greek.

I ran across these comments that I had saved from a Facebook group. Several years ago, a preacher named Jonathan Burris – who had “disembarked” from the use of only the King James Bible and had been “dislodged” from his church – joined the Facebook group and hit the ground running. He “knew all” and “told all.” Burris usually wrote in superlatives. He claimed to meet all comers and answer all questions, but I found “a few” he would not answer. Here is one. After touting his Greek skills, he would not answer whether he could actually read Greek with comprehension. He snuggled back in a safe position of “if someone will debate me I will prove that I can.” A simple answer was not simple enough, because the answer was probably simply, “no.” Here was our conversation.

Robert Lee Vaughn: “Btw, Jonathan Burris, you may have missed my earlier question. When you were suggesting doing live videos, I asked if would you do a live video in which you read and then giving the meaning of a reading from the Greek, that you would not know what it is until handed to you live. What do you think? Thanks.”

Jonathan Burris: “Robert Lee Vaughn, if you are curious if I can truly read Biblical Greek or not, I would love to have a KJVO debate me and during cross-examination, my opponent could ask me to read and parse a random portion of text from either the Greek NT or the Septuagint. Someone should debate me if they think I am bluffing.”

Robert Lee Vaughn: “Jonathan Burris, so that is a ‘no’ to my question? I am curious whether you read Greek or ‘read’ Greek. Thanks. https://danielstreett.com/2011/09/08/what-does-it-mean-to-read-greek/”

Jonathan Burris: “Robert Lee Vaughn, would you like to do a live, in-person, moderated debate with me and find out? During cross-examination, you can ask me to read and parse a random portion of the Greek NT or the Septuagint. If you don’t think I can read and understand Koine Greek, call my bluff.

“Else, let’s put this to bed and present a coherent argument for us to discuss. Or, just move on and have a good weekend.”

Robert Lee Vaughn: “I do my ‘debating’ on paper and electronic media. I am old and a slow plodder, and never was a quick thinker anyway. Plus I don’t have the face for visual media! Additionally, I don’t really see why you can’t answer the question without having a debate. Do you read it with comprehension like you do your native language, or you ‘slosh through it’ like Bart Ehrman said in an address he made at Loyola Marymount University in 2013? ‘Today when somebody is highly skilled in Greek, like Jeff Siker and me, we’re considered highly skilled – that means we can kind of slosh our way through a Greek text if we have a good dictionary sitting next to us.’

“By the way, I have ‘called your bluff.’ I have asked for a straight answer and so far you won’t give it, for some reason.

Since I saved these remarks for some reason, I decided to go ahead and post them here and get them out of the queue. I found many interlocutors on the non-KJV side to be open, honest, and sincere. Jonathan B. was not one of them. If you run across him, keep one eye and both ears open.

Toward a biblical definition of “prophet”

Prophet, noun. According to Merriam-Webster, may be (1) one who utters divinely inspired revelations; (2) one gifted with more than ordinary spiritual and moral insight; (3) one who foretells future events. The third definition is probably that which comes most readily to mind to modern English speakers. What is a prophet, biblically defined?

The meaning of the word.

As we notice in the introduction, the English word “prophet” includes several different shades of meaning (e.g., 5 at Merriam-Webster, 7 at Dictionary.com). What about the Bible?

The primary Hebrew word for prophet is (נָבִיא nāḇî'). The word “seer” (הָרֹאֶה rō'ê/rā'â) is synonymous for prophet, according to 1 Samuel 9:9. The Hebrew word (הַחֹזֶה ḥōzêh) is also translated “seer.” In 1 Chronicles 29:29 all three of these Hebrew words are used (נָבִיא nāḇî') (הָרֹאֶה rō'ê) (הַחֹזֶה ḥōzêh).[i]

The primary Greek for prophet is (προφήτης prophētēs). Greek also has the word (ψευδοπροφήτης pseudoprophētēs) for a false prophet. Hebrew adds descriptors about prophets prophesying falsely rather than having a word “false prophet.”[ii]

The biblical use of the word.

The first use of the word “prophet” in the Bible is found in Genesis 20:7, where God calls Abraham a prophet. There it seems to primarily mean that Abraham is God’s spokesman or representative. The last use of the word “prophets” is found in Revelation 22, which seems to connect both the ideas of God’s spokesmen (v. 9) and the references to future events (v. 6).

God told Moses, “Aaron thy brother shall be thy prophet” (Exodus 7:1). This also seems to emphasize the nature of the prophet as a spokesman (e.g. Is not Aaron the Levite thy brother? I know that he can speak well…and Aaron spake all the words which the Lord had spoken unto Moses, Exodus 4:14, 30). In Exodus 15:20, where Moses’s sister Miriam is referred to as a prophetess, she took a timbrel in her hand and led the women in singing to the LORD – emphasizing the nature of forthtelling. Notice also that the musicians for the tabernacle and temple were considered prophets (1 Chronicles 25:1-3).

The Old Testament prophets spoke for God. In connection with this, some of them also dreamed dreams, saw visions, and foretold the future (Numbers 12:6; Isaiah 1:11; Jeremiah 28:9; Ezekiel 33:33). The word and its related work included “forthtelling” and “foretelling.” The commonality in all of this seems to be that of accurately presenting and representing God’s truth. Those who wrote the Old Testament Scripture, or at least many of them, were considered prophets.

Many times in the New Testament, the word “prophet” refers back to the Old Testament prophet (Matthew 1:22; 2:17; Acts 2;16). “The prophets” may also mean the Scriptures of the Old Testament (Matthew 5:17; Luke 16:29; 24:27, 44: John 1:45).

However, prophets are also current/active in the New Testament. John the Baptist was a prophet (Luke 7:28), a spokesman for God who came before and announced the coming of the Christ.[iii] Those called prophets in the New Testament include Jesus; Agabus (Acts 11:27-28; 21:10); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Saul (Acts 13:1); Judas and Silas (Acts 15:32).[iv] Though prophets and apostles were different – that is, all prophets were not apostles – it seems that by default the Bible considers all the apostles to be prophets, even while not specifically naming each of them them thusly (Acts 4:33; 1 Corinthians 13:2; Revelation 1:3; 18:20: 22:6).

Paul refers to those who speak in the Corinthian assembly as prophets, who could speak in a way to edify, exhort, and comfort (1 Corinthians 14:3-5). Though prophecy is a gift (Romans 12:6; 1 Corinthians 14:32), the prophets are not out of control. They can contain themselves from all speaking at once (1 Corinthians 14:26, 29, 40), and must speak so as to acknowledge that the inspired words of the apostles are the commandments of the Lord (1 Corinthians 14:37). (Therefore, they cannot claim a the Spirit made me do it excuse for bad behavior.)

In Titus 1:12, Paul applies the word “prophet” in a “non-biblical” or “non-Christian” sense, calling a spokesman for the Cretians “a prophet.”

Prophecy is a spiritual gift, as we see from Romans 12:6; 1 Corinthians 12:8-10; 28-31; 13:2; and 14:1-6. Those who prophesy, prophesy according to the proportion of faith with which they are gifted, within the place in the body the Spirit has placed them.

The rhetorical question of 1 Corinthians 12:29 indicates that all of God’s people are not prophets (cf. Numbers 11:29). Everyone should be a representative of God in witnessing to and sharing his truths. However, some are gifted to do so in a more official way.

Paul indicates that supernatural tongues, prophecy, and knowledge will cease with the close of the biblical revelation (canon), 1 Corinthians 13:8. “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”

Concluding thoughts on the words and its meaning.

In the Bible, a prophet was a spokesman for God – one who conveyed a message from God to the people. The calling or work included foretelling (proclaiming God’s events and plan for the future) and forthtelling (publishing God’s will and truth in the present). Often this role of prophet combined these two features, for example, using warning of future judgment as a call to present repentance. Prophets guided the people concerning truth, faith, morality, and judgment (cf. Acts 24:25). His duty was not solely about predicting the future – and often not even primarily.

• The Bible reader should not just think “predicter of the future” when encountering the word “prophet.” A full picture is needed.
• The Bible reader should think of “spiritual gift” when encountering the word prophet, especially in the New Testament.

It seems difficult for the average modern English Bible student to think “prophet” and not think of someone who foretold the future. Yet, the common thread of all prophets is not that fact, primarily, but rather of being God’s sent spokesman. Perhaps these thoughts will help. What have I forgotten to consider? If something, please add in the comments.

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[i] I have put these words in parentheses due to the tendency of the embedded “backward spelling” of Hebrew to go haywire in Microsoft Word, ending up at times in various crazy fashions.
[ii] The Old Testament calls five women prophetesses – Miriam, Deborah, Huldah, Noadiah, and the wife of Isaiah (Isaiah 8:3). The latter may simply mean the wife of a prophet, and Noadiah (Nehemiah 6:14) seems to be a false one, opposing the work of Nehemiah. The New Testament calls two women prophetesses – Anna (Luke 2:36) and Jezebel (Revelation 2:20). The first one is on God’s side, and the latter seems to only be one falsely so-called. Compare also Acts 21:9.
[iii] John the Baptist is evidence that a prophet did not necessarily perform miracles. “And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true” (John 10:41).
[iv] The emphasis of Judas and Silas as prophets was that they “exhorted the brethren with many words.”

Greek and Hebrew words in English

Many English-only Texians actually know a little bit of Spanish because certain Spanish words have effectively become English words, for example: adiós, amigo, armadillo, barbacoa, cucaracha, fiesta, hombre, jalapeño, mesa, nacho, salsa, taco, tamale.

Likewise, certain Greek and Hebrew Bible words, through common repetition, have effectively become Christian English words (and some are known outside Christian contexts, having literally become English words). Accordingly, many English-only Christians know a little bit of Greek and Hebrew, even if they do not know they know them.

Some Greek words used by English-speaking Christians.

• agape: love (its well-known-ness is generally incorrect)
• amartia: sin
• amen: so be it
• anathema: accursed
• baptizo: baptize, immerse
• charis: grace
• ekklesia (ecclesia): assembly, church, congregation (from which we get the word ecclesiology)
• Emmanuel (Immanuel): literally, “God with us” (also a Hebrew word)
• episkopos: bishop
• euangelion: the gospel, good news
• eucharist: thanksgiving (used to refer to the communion of bread and wine)
• exousia: authority
• koinonia: communion, fellowship
• kenosis: an emptying (of Christ, as described in Philippians 2:7)
• kyrie (aka, kurios): Lord; often known through its use in Latin liturgical texts and in Western choral music; e.g. in the phrase kyrie eleison, or “Lord, have mercy”
• kerygma: preaching, or message
• Logos: the word (spoken of in John 1, et al.)
• maranatha: [when] our Lord comes (an Aramaic phrase in the Greek New Testament)
• Messias: Christ, the Anointed one (also a Hebrew word משיח – Messiah)
• metanoia: repentance, conversion
• monogenes: only begotten
• nomos: law
• Paraclete (Parakletos): one called alongside; the Holy Spirit
• parousia: coming, arrival (most commonly used by Christians when referring to the second coming of the Lord; e.g. 1 Corinthians 15:23)
• pistis: faith
• presbuteros: elder
• soteria: salvation (from which we get the term soteriology)
• Theos: God

Some Hebrew words used by English-speaking Christians.

• Adonai: master, lord, Lord
• ben: (prefix) son, son of
• beth: (prefix) house, house of
• Elohim: a generic name for God and sometimes gods
• halal: praise, worship
• hallelujah: praise God (Jehovah)
• hosanna: save now, an affirmation of praise (cf. Psalm 118:25-26 & Mark 11:9)
• Immanuel (Emmanuel): literally, “God with us” (also a Greek word)
• Jehovah (Yahweh): the Old Testament covenant name of God, usually translated Lord in English
• Messiah: Christ, the Anointed one (also a Greek word Μεσσίας – Messias)
• nephesh: soul, life, breath
• Satan: yes, that is a direct Hebrew word, meaning Satan or adversary
• selah: a possible liturgical or musical term of uncertain meaning, nevertheless often used by English-speakers to express a pause. 
• shalom: peace, true peace
• shema: hear
• tikvah: hope
• torah: instruction, law (most often used to refer to the 5 books of Moses, the Pentateuch)

Bonus.

• Tanakh: not found in the Old Testament itself, but a common term referring to the Hebrew Bible.

In this vein, Rose Publishing has put out 50 Greek Words Every Christian Should Know and 50 Hebrew Words Every Christian Should Know. And on You Tube, there is the series by IsraelU, 7 Hebrew Words Every Christian Should Know.

Here a little, there a little

When smart guys get it wrong:

“The verb Agabus used (paradidōmi, ‘to deliver, hand over’) requires the sense of voluntary, consciously, deliberately giving over or handing over something or someone else. That is the sense it has in all 119 other instances of the word in the New Testament. But that sense is not true with respect to the treatment of Paul by the Jews: they did not voluntarily hand Paul over to the Romans!” Wayne Arden Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Grand Rapids, MI: Zondervan, 1994, p. 1052

In context, Grudem is saying that Agabus got the prophecy wrong; the Jews did not hand Paul over. Wayne Grudem is doubtless a top-notch scholar in an academic sense. He holds a BA from Harvard University, an MDiv from Westminster Theological Seminary, and a PhD from the University of Cambridge. He is Distinguished Research Professor Emeritus of Theology & Biblical Studies at Phoenix Seminary. He was a member of the Translation Oversight Committee for the English Standard Version of the Bible. The above error seems way beneath his pay-grade and way above mine. Yet he seems to have made a simple mistake in his thinking.

While researching and being diligently studious regarding the meaning of Acts 21:4, I ran across Grudem’s continuationist viewpoint on spiritual gifts, particularly that a New Testament prophet might have divine authority in general content while getting details wrong. He presents Agabus (Acts 21:11) as a prime example of this. He believes Agabus’s prophecy was wrong in the detail of παραδωσουσιν (paradidōmi) εις χειρας εθνων (being delivered into the hands of the Gentiles). However, it appears that when he brought forward the 119 uses in the New Testament as proof of the meaning of the Greek word, he missed the fact that there is one verse that is too much for him to prove his case! Acts 28:17. When Paul told the Jews in Rome what happened in Jerusalem, he said that he was to be παρεδοθην (paradidōmi) εις τας χειρας των ρωμαιων (delivered into the hands of the Romans) – the same word that Grudem says means voluntary, consciously, deliberately handing over. Now take what Grudem says the word means and apply it to what Paul said in Acts 28:17. Paul himself said that he was voluntarily deliberately handed over to the Romans! You can’t have it both ways. If Agabus was wrong about what happened in his telling of the future, Paul was wrong about what happened in his recounting of the past!