Preaching in the LXX (Old Testament): Joel-Daniel
In this series, I plan to examine the use of the term κηρύσσω (kerusso – usually translated “preach”) in the Old Testament. Specifically, I will examine the use of the term “preach” in the Septuagint (LXX), the Greek translation of the Old Testament.
In this post, I’ll examine the following uses of the term κηρύσσω (kerusso – usually translated “preach”): Joel 1:14; 2:1, 15; 4:9; Jonah 1:2; 3:2, 4, 5, 7; Zephaniah 3:14; 9:9; Isaiah 61:1; Daniel 3:4. Similarly, there are five uses of the term κηρύσσω (kerusso – “preach”) in the non-canonical books which are usually included in the Greek translation of the Old Testament. I will also look at the uses of the term κηρύσσω (kerusso – “preach”) in 1 Esdras 2:1; 1 Maccabees 5:49; 10:63, 64; Psalms of Solomon 11:1. Here are the passages:
Consecrate a fast; call [preach] a solemn assembly. Gather the elders and all the inhabitants of the land to the house of the LORD your God, and cry out to the LORD. (Joel 1:14 ESV)
Blow a trumpet in Zion; sound [preach] an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming; it is near… (Joel 2:1 ESV)
Blow the trumpet in Zion; consecrate a fast; call [preach] a solemn assembly; gather the people. Consecrate the congregation; assemble the elders; gather the children, even nursing infants. Let the bridegroom leave his room, and the bride her chamber. (Joel 2:15-16 ESV)
Proclaim [preach] this among the nations: Consecrate for war; stir up the mighty men. Let all the men of war draw near; let them come up. (Joel 4:9 ESV)
“Arise, go to Nineveh, that great city, and call out [preach] against it, for their evil(1 has come up before me.” (Jonah 1:2 ESV)
Then the word of the LORD came to Jonah the second time, saying, “Arise, go to Nineveh, that great city, and call out [preach] against it the message that I tell you.” So Jonah arose and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly great city, three days’ journey in breadth. Jonah began to go into the city, going a day’s journey. And he called out [preached], “Yet forty days, and Nineveh shall be overthrown!” And the people of Nineveh believed God. They called [preached] for a fast and put on sackcloth, from the greatest of them to the least of them. The word reached the king of Nineveh, and he arose from his throne, removed his robe, covered himself with sackcloth, and sat in ashes. nd he issued a proclamation [preached] and published through Nineveh, “By the decree of the king and his nobles: Let neither man nor beast, herd nor flock, taste anything. Let them not feed or drink water, but let man and beast be covered with sackcloth, and let them call out mightily to God. Let everyone turn from his evil way and from the violence that is in his hands. Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish.” (Jonah 3:2-7 ESV)
Sing aloud, O daughter of Zion; shout [preach], O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! (Zephaniah 3:14 ESV)
Rejoice greatly, O daughter of Zion! Shout [preach] aloud, O daughter of Jerusalem! behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey. (Zephaniah 9:9 ESV)
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim [preach] liberty to the captives, and the opening of the prison to those who are bound… (Isaiah 61:1 ESV)
And the herald proclaimed [preached] aloud, “You are commanded, O peoples, nations, and languages… (Daniel 3:4 ESV)
Then Belshazzar gave the command, and Daniel was clothed with purple, a chain of gold was put around his neck, and a proclamation was made [it was preached] about him, that he should be the third ruler in the kingdom. (Daniel 5:29 ESV)
These passages are from the non-canonical books:
In the first year of Cyrus king of the Persians, that the word of the Lord might be accomplished, that he had promised by the mouth of Jeremy; The Lord raised up the spirit of Cyrus the king of the Persians, and he made proclamation [preached] through all his kingdom, and also by writing, Saying, Thus saith Cyrus king of the Persians; The Lord of Israel, the most high Lord, hath made me king of the whole world… (1 Esdras 2:1ff)
Wherefore Judas commanded a proclamation [preaching] to be made throughout the host, that every man should pitch his tent in the place where he was. (1 Maccabees 5:49)
And he made him sit by himself, and said into his princes, Go with him into the midst of the city, and make proclamation [preach], that no man complain against him of any matter, and that no man trouble him for any manner of cause. Now when his accusers saw that he was honored according to the proclamation [preaching], and clothed in purple, they fled all away. (1 Maccabees 10:63-64)
Sound the trumpet in Zion, the signal for the saints! Proclaim [preach] in Jerusalem the voice of one bringing good news for God became merciful to Israel in watching over them. (Psalms of Solomon 11:1)
As in the previous passages (Genesis-Micah), it is clear that the usages of the term κηρύσσω (kerusso) in the passages above do not bear close resemblance to any of the modern definitions of the English word “preach”. Instead, once again, the usages are closer to the modern English verb “announce”.
Notice particularly the passages in Jonah chapter 3, where Jonah makes an announcement, the people of Nineveh make an announcement, and finally the king of Nineveh makes an announcement. This passage would not make since with any of our modern definitions of “preach”.
The only exception would be in Zephaniah, where the usage of the word κηρύσσω (kerusso) is closer to the English word “shout”. While some preachers are shouters, “shout” is not one of the modern definitions of the English word “preach” either.
Of particular interest would be the passage from Isaiah (61:1) since Jesus quotes this passage as one of the purposes of his time on earth. In the next post in this series, I’ll examine various passages in the New Testament (including those that quote Isaiah 61:1) to see if “announce” might be a better translation of κηρύσσω (kerusso).
—————————————————
“Preaching” in the LXX (Old Testament) Series:
Earliest NT manuscripts were written so that more people could read and understand
Larry Hurtado has shared a very good post called “Early Christian Manuscripts and Their Readers.” I love following Hurtado’s work, especially his findings concerning the early worship of Jesus Christ as divine.
In this post, he summarizes his article from a book called The Early Text of the New Testament, edited by Charles E. Hill and Michael J. Kruger (Oxford University Press). His articles follows the findings of William A. Johnson who concluded that “the rather severe and demanding features of high-quality ancient Greek literary manuscripts reflect the elite social-settings in which these manuscripts were intended to be read.”
But, when you examine the oldest NT manuscript, those “rather severe and demanding features” are not present. Instead, Hurtado finds the following:
If Johnson is correct that the format of the pagan literary rolls was intended to reflect and affirm the exclusivity of the elite social circles in which they were to be read, then Christian manuscripts (especially those that appear to have been prepared for public reading) typically seem to reflect a very different social setting, perhaps deliberately so. I propose that they reflect a concern to make the texts accessible to a wider range of reader competence, with fewer demands made on readers to engage and deliver them.
So, if Hurtado is correct, then the earliest copiers wrote the NT manuscripts in a way that allowed the most people from the widest social stratas to be able to read them and understand them. In other words, they were prepared for the common person.
Preaching in the LXX (Old Testament): Genesis-Micah
In this series, I plan to examine the use of the term κηρύσσω (kerusso – usually translated “preach”) in the Old Testament. Specifically, I will examine the use of the term “preach” in the Septuagint (LXX), the Greek translation of the Old Testament.
In this post, I’ll examine the following uses of the term κηρύσσω (kerusso – usually translated “preach”): Genesis 41:43; Exodus 32:5; 36:6; 2 Kings 10:20; 2 Chronicles 20:3; 24:9; 36:22; Esther 6:9, 11; Proverbs 1:21; 8:1; Hosea 5:8; Micah 3:5. Here are the passages:
Then Pharaoh took his signet ring from his hand and put it on Joseph’s hand, and clothed him in garments of fine linen and put a gold chain about his neck. And he made him ride in his second chariot. And they called out [preached] before him, “Bow the knee!” Thus he set him over all the land of Egypt. (Genesis 41:42-43 ESV)
When Aaron saw this, he built an altar before it. And Aaron made proclamation [preached] and said, “Tomorrow shall be a feast to the LORD.” (Exodus 32:5 ESV)
So Moses gave command, and word was proclaimed [preached]throughout the camp, “Let no man or woman do anything more for the contribution for the sanctuary.” So the people were restrained from bringing, for the material they had was sufficient to do all the work, and more. (Exodus 36:6-7 ESV)
And Jehu ordered, “Sanctify a solemn assembly for Baal.” So they proclaimed [preached] it. (2 Kings 10:20 ESV)
Then Jehoshaphat was afraid and set his face to seek the LORD, and proclaimed [preached] a fast throughout all Judah. (2 Chronicles 20:3 ESV)
So the king commanded, and they made a chest and set it outside the gate of the house of the LORD. And proclamation [preached] was made throughout Judah and Jerusalem to bring in for the LORD the tax that Moses the servant of God laid on Israel in the wilderness. (2 Chronicles 24:8-9 ESV)
Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation [preached] throughout all his kingdom and also put it in writing: “Thus says Cyrus king of Persia, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the LORD his God be with him. Let him go up.” (2 Chronicles 36:22-23 ESV)
So Haman came in, and the king said to him, “What should be done to the man whom the king delights to honor?” And Haman said to himself, “Whom would the king delight to honor more than me?” And Haman said to the king, “For the man whom the king delights to honor, let royal robes be brought, which the king has worn, and the horse that the king has ridden, and on whose head a royal crown is set. And let the robes and the horse be handed over to one of the king’s most noble officials. Let them dress the man whom the king delights to honor, and let them lead him on the horse through the square of the city, proclaiming [preaching] before him: ‘Thus shall it be done to the man whom the king delights to honor.'” Then the king said to Haman, “Hurry; take the robes and the horse, as you have said, and do so to Mordecai the Jew who sits at the king’s gate. Leave out nothing that you have mentioned.” So Haman took the robes and the horse, and he dressed Mordecai and led him through the square of the city, proclaiming [preaching] before him, “Thus shall it be done to the man whom the king delights to honor.” (Esther 6:6-11 ESV)
Wisdom cries aloud in the street, in the markets she raises her voice; at the head of the noisy streets she cries out [preaches]; at the entrance of the city gates she speaks: “How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you. Because I have called and you refused to listen, have stretched out my hand and no one has heeded, because you have ignored all my counsel and would have none of my reproof, I also will laugh at your calamity; I will mock when terror strikes you, when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you. Then they will call upon me, but I will not answer; they will seek me diligently but will not find me. Because they hated knowledge and did not choose the fear of the LORD, would have none of my counsel and despised all my reproof, therefore they shall eat the fruit of their way, and have their fill of their own devices. For the simple are killed by their turning away, and the complacency of fools destroys them; but whoever listens to me will dwell secure and will be at ease, without dread of disaster.” (Proverbs 1:20-33 ESV)
Does not wisdom call [preach]? Does not understanding raise her voice? (Proverbs 8:1 ESV)
Blow the horn in Gibeah, the trumpet in Ramah. Sound [preach] the alarm at Beth-aven; we follow you, O Benjamin! (Hosea 5:8 ESV)
Thus says the LORD concerning the prophets who lead my people astray, who cry [preach] “Peace” when they have something to eat, but declare war against him who puts nothing into their mouths. (Micah 3:5 ESV)
In these passages, the verb κηρύσσω (kerusso – “preach”) is not used in the same way that the English verb “preach” is normally used. Instead, the usage of the term κηρύσσω (kerusso) more closely resembles the English word “announce”. In each passage, an announcement is made. In fact, in most of the passages, there is a specific herald who is given a specific message to announce. The message is generally short (with the exception of the Proverbs passages), and the short message is to be repeated.
Even in the Proverbs passages, while the message is longer, the personification of Wisdom is making an announcement for those who will hear. There is a specific message that Wisdom announces repeatedly.
However, there are more passages in the Greek translation of the Old Testament which include the term κηρύσσω (kerusso – “preach”). I will look at the passages in Joel through Daniel, plus the noncanonical usages in the next post in this series.
—————————————————
“Preaching” in the LXX (Old Testament) Series:
What are they trying to say, and who are they trying to reach?
In the small town that I live in, two church buildings have signs out front – the kind of signs that are usually covered in pithy sayings. One of the signs is used primarily to advertise yard sales (which happens quite regularly) or “gospel singings” (which also happen quite regularly). However, the other sign (the one that is next to a church building very close to the neighborhood where I live) is often used to convey some other kind of message…
When I see the sayings on this sign, they often make me groan, or roll my eyes, or shake my head wondering what they were thinking when they put that message on the sign. However, even when I disagree with the message, I can usually still understand what they are trying to communicate. And, even when I think the message is missing the intended audience, I can still usually figure out to whom the message was intended.
But, lately, the sign closest to our house has a message that has caused me to ask, “What are they trying to say, and who are they trying to reach?”
The message on the sign is this: “You can tell how big a person is by what it takes to discourage him.”
Now, I know this is not a quote from Scripture. I’ve done a few internet searches, and, while I’ve found this quote several times, I can’t find where it is attributed to anyone in particular.
Even after thinking about it for several days, I still don’t know what the message on the sign means, and I don’t know who they are trying to reach with that message.
What do you think that message means? Who do you think the people are trying to reach by putting that message on the sign?
Preaching in the LXX (Old Testament) – Introduction
In this series, I plan to examine the use of the term κηρύσσω (kerusso – usually translated “preach”) in the Old Testament. Specifically, I will examine the use of the term “preach” in the Septuagint (LXX), the Greek translation of the Old Testament.
Why is it important to study the use of certain terms in the Old Testament? Today, there are many different definitions of the English verb “preach.” However, the authors of the New Testament were primarily Jews who were acquainted with the Greek texts of the Old Testament. Their understanding of many terms (such as “preach”) would be influenced by the way the terms are used in the Old Testament.
Now, obviously, since these Christian writers are also part of the Greco-Roman culture, the meaning of terms (like “preach”) could also be influenced by the term’s use in the general culture. Therefore, this study is incomplete without a study of how the various terms are also used by other writers at that time.
Also, it is possible that the meaning of some terms had changed since the time that the Old Testament was translated into Greek until the time the New Testament books were written. Up to 300 years had passed between the time that the LXX translation began and the first of the New Testament books was written. If this is the case (i.e. if the meanings had changed), then we would need to look in the text of the New Testament (or the writings of the culture at large) to find evidence that the meanings had changed.
For many terms, the New Testament writers indicated that the terms were being used in different ways than we might find in the Old Testament or the culture in general. For example, in Matthew 20:25-28 (and the parallels in Mark 10:42-45 and Luke 22:25-26), Matthew indicates that Jesus uses terms like “leaders” and “first” and “greatest” in ways that are different from the general cultural usage.
There are other terms that the New Testament writers use in new ways and with new meanings. However, when words are not specifically defined in the New Testament, we can only understand them from cultural and/or historical meanings. Thus, a study of the meanings and usage of words in the Old Testament can be helpful.
The term κηρύσσω (kerusso – “preach”) is one of those terms that is used in the New Testament without a new definition. So, for instance, if we want to know what Jesus did when he began preaching, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17), we will not find that description in the pages of the New Testament. Similarly, if we want to know what Paul intended Timothy to do when Paul told him to “Preach the word” (2 Timothy 4:2), we will search in vain for a definition of “preach” in Paul’s writings.
Assigning meanings to this word based on current definitions can be anachronistic – that is, we may be assigning later meanings to the term, meanings which were not valid when the texts were written/translated. Therefore, we should begin by searching usage in the Old Testament. Perhaps the way the Old Testament writers used the term κηρύσσω (kerusso – “preach”) can help us understand how the New Testament authors used the term.
There are 26 uses of the term κηρύσσω (kerusso – “preach”) in the canonical books of the LXX (the Greek Old Testament): Genesis 41:43; Exodus 32:5; 36:6; 2 Kings 10:20; 2 Chronicles 20:3; 24:9; 36:22; Esther 6:9, 11; Proverbs 1:21; 8:1; Hosea 5:8; Micah 3:5; Joel 1:14; 2:1, 15; 4:9; Jonah 1:2; 3:2, 4, 5, 7; Zephaniah 3:14; 9:9; Isaiah 61:1; Daniel 3:4. Similarly, there are five uses of the term κηρύσσω (kerusso – “preach”) in the non-canonical books which are usually included in the Greek translation of the Old Testament: 1 Esdras 2:1; 1 Maccabees 5:49; 10:63, 64; Psalms of Solomon 11:1.
In the following posts in this series, I’ll examine these passages in the order listed above, in these divisions: Genesis – Micah (post 2) and Joel – Daniel + the non-canonical books (post 3). Finally, I’ll end the series with a summary in which I’ll draw some tentative conclusions for our modern understanding of the use of the term κηρύσσω (kerusso – “preach”) in the New Testament.
—————————————————
“Preaching” in the LXX (Old Testament) Series:
Scripture… As We Live It #217
This is the 217th passage in “Scripture… As We Live It.”
Live in harmony with one another those who agree with your theology. Do not be haughty, but associate with the lowly ones who are willing to listen to you. Never be wise in your own sight, so make sure that the right scholars support your theological position. (Romans 12:16 re-mix)
(Please read the first post for an explanation of this series.)
Replay: The Interconnected Church
Five and a half years ago (in January 2007), I published a post called “The Interconnected Church.” In the post, I used blog connections as a metaphor for the relational connectivity of the church in the New Testament. Today, unfortunately, the connections are more organizational, which reduces the unity and fellowship among brothers and sisters in Christ. I’d love to hear your thoughts on this form of relational connectivity among the church.
——————————-
The Interconnected Church
There is a list of blogs that I frequent on the right side of this web page. If I go to most of those blogs, they will also include a list of blogs that the author visits regularly. If you navigate through those links, you will find other lists of blogs. And the cycle continues indefinitely… well, not indefinitely, but for many, many links.
There are a few people who frequent my blog. They interact with me through comments. I occasionally visit other blogs and interact with them through comments.
Could it be that this is a metaphor for the church in the New Testament?
Consider a believer in the New Testament. Let’s call him Joe. Joe knows several other believers. He interacts with them through normal relationships: family relationships, neighborhood relationships, work relationships, civic relationships, etc. Since these people are believers, they also gather regularly. Now, they may not all gather together at the same time. Perhaps some gather regularly at Joe’s house. Others gather regularly at Sally’s house. Joe occasionally meets with those at Sally’s house because he knows most of the people there. Also gathering at Sally’s house is the Smith family. They do not gather with the people at Joe’s house regularly, because the Smith family does not know them well. However, since they love Joe, and want to interact with him more, they will meet at his house on occasion. Meanwhile, once in a while, Joe will meet with another group with the Smith family. In this way, the interconnectivity is strengthened and grows.
In this scenario, there is interconnectivity among the church based on relationships. There is the church in Joe’s house, and the church in Sally’s house, and a few other churches; but they all recognize that they are the church in their city – because of the interconnectivity of relationships. They also recognize that they are somehow connected to groups outside their city, also through the interconnectivity of relationships.
If this is a valid view of the church in the New Testament, then could we be missing something today? Usually, when we talk about churches being connected to one another, we speak in terms of leadership networks, associations, etc. In other words, those in leadership from one church are connected to those in leadership from another church. This connection is not based on natural relationships, but on associations intentionally created to make connections. Meanwhile, many people in each church (specifically, those not in leadership) may find that they have very little connections with those outside their group, even with other churches with whom their leaders “associate”. Why? Because instead of being interconnected, the churches consider themselves mutually exclusive.
Are there any scriptural indications that an interconnected view of the church is valid, or that this view is not valid? What are some problems that might be caused by taking this view of the church?
The Messy Reality of Fellowship
Once again, I’ve run across another blog post this week in which the author is writing on the same topic as me, i.e., fellowship. Jim at “Crossroad Junction” has written a very thought-provoking post called “Glorious, Messy Reality.”
Like Jim writes in his post, it can be messy to find real fellowship in Christ, that is, to truly share your lives with one another as you share your lives with Christ. It really does take laying down “their lives, their hurts, their theories, and their sensibilities to find real fellowship.”
So far, the comments have been very good also. I especially appreciate the fact that Jim said (in a comment reply) that he does not want to try to express a “how to” of finding fellowship. Fellowship is not something that can be accomplished in a few steps or through a program.
Fellowship is about sharing our lives together in Christ. That will look different for different people in different situation. But, one thing is common: Our lives are messy… so our fellowship will be messy. But, if we are living in the grace and love of God, then we will accept one another in our messy lives and watch with wonder and amazement at what God does through those messy lives.
Of course, if we’re not willing to be part of another person’s mess… if we’re not willing to set aside our own interests, our own plans, our own ideals, our own agendas… then we may have nice, neat lives (as far as we see it), but we won’t have fellowship.
So you want to share your life with others in Christ… but can’t find that kind of fellowship?
If you’ve been following my posts this week, you know that I’ve been writing about fellowship as sharing your life with others as you share your lives with Christ together. But, what do you do when you desire to share your life with others, but you can’t find that kind of fellowship?
Like I’ve said before, sometimes we go through times in our life without face-to-face interaction with other believers. But, God created us for a relationship with him and for relationships with one another in him. We should expect to find that God brings people into our lives.
However, sometimes when God brings people into our lives, they do not know how to share their lives with other people. And, it could be, that we do not know how to share our lives with others, even if we know that we need it.
So, it can help to intentionally seek times with others people – times that foster relationships, conversation, and growth. There are many different opportunities for this kind of relationship. I shared a few of those occasions when God has brought people into my life in my post “You found fellowship in Christ where and when?”
Here are some suggestions if you think God is bringing someone into your life for this kind of fellowship, but one or both of you are struggling with sharing your life:
1) Invite the person (people) to your home (or accept an invitation to their home) for dinner, coffee, dessert, lunch, hors d’oeuvres, bbq, etc. Sharing your home with others is one of the best ways to begin sharing your lives together. However, recognize that in today’s culture people rarely stay home, and being in someone else’s home is strange to some people.
2) Invite the person/people (or accept an invitation from them) to a restaurant, bar, coffee house, ice cream shop, etc. While this environment may not be as intimate as a home, these are the normal ways to begin connecting with people today. As you get to know one another better, invitations to one another’s home will be more natural.
3) Share your family life with one another. Attend their children’s activities and invite them to join you at your children’s activities. Sure, you may not particular like tee ball or dance recitals, but you do love the people, right? And, don’t forget about birthday parties, anniversaries, graduations, etc. Share these celebrations with others.
4) Serve together. I can’t stress this one enough. Do you know someone who needs their grass cut or leaves raked? Then invite someone to join you as you serve that person together. Do you know someone who needs groceries? Invite someone to go to the grocery store with you and to deliver the groceries together.
These are just a few suggestions. Each of them can help you share your life with people that God bring you into contact with – especially when you or they or both struggle with fellowship.
When you get together, be yourself and let them be themselves. Listen. Ask questions. Find connections. You’ll be surprised what God will do when you begin to think about “one another” more than just yourself. Yes, it’s costly. But, it’s worth it.
You found fellowship in Christ where and when?
* In my living room and dining room.
* Driving home from a movie theater.
* Making s’mores around a campfire.
* During a high school soccer match.
* At a high school graduation party.
* Walking through my neighborhood on Halloween.
* Sitting with someone at a food pantry.
* At a funeral home.
* Running along trails near a local lake.
* At a “welcome home” party.
* Fixing a meal together in a friend’s kitchen.
* Raking leaves.
* Over a cup of coffee after a business meeting.
* At a little league football game.
* On an airplane and in an airport.
* Running along city streets.
* Painting walls.
* Playing cards with teenagers.
* In an ICU waiting room.
* At a birthday party.
* Hanging vinyl siding.
* Under an awning waiting for a thunderstorm to pass.
* Riding in the back of a truck.
* Fishing.