New Testament Commentaries by Michael Ramsay

[1] G.E. Mendenhall. “Covenant.” In The Interpreter’s Dictionary of the Bible, edited by George Arthur Buttrick. (Nashville, Tennesee: Abingdon Press, 1962), 715.

[2] M. Weinfeld. “berith.” In Theological Dictionary of the Old Testament, edited by G. Johannes Botterweck. (Stattgart, W.Germany: William B. Eerdmans Publishing Co., 1975), 253.

[6] G.E. Mendenhall, 715.

[7] M. Weinfeld, 255

[11] G.E. Mendenhall, 716.

makrothymia (Patience)

Presented to William and Catherine Booth College (Winter 2006)

makrothymia is commonly translated as ‘patience’ or ‘forbearing’ in the New Testament. Some of the places that makrothymia is found in the New Testament include Col. 1:11, Heb. 6:12, Eph 3:1, Jas. 5:10, 2 Ti. 3:10.[1]

“In the NT forbearance is a characteristic of both God and of the man who is united with Jesus Christ[2]”. In its now form it appears only in the epistles and it does not appear in the writing of John [3].

As far as the full sentiment of makrothymia as, the parable of Matthew 18:21-25 could “almost be said to sum up the whole NT teaching on the matter.”[4]It is used to show God’s longsuffering, God is patient with man beyond what he can repay and God goes even beyond that forgiving even his debts[5]. “This transcends Jewish casuistry and the ‘Pharisaic theory of composition’, which always deal in measurable and comparable amounts.”[6] In this parable it also refers to human patience related to divine patience[7].

makrothymia is incorporated in “the fruit of the Spirit (Gal. 5:22), and in Eph 4:2 and Col. 3:12, it is referred to as part of our “walk in the Spirit[8].” It is required of believes as we are waiting for Jesus’ return[9] (Jas 5:7). It is an aspect of hope and faith as displayed by Abraham (Heb 6:11, 6:15). 2 Peter 3 talks about God’s patience in giving people the full opportunity to repent in “the apparent delay in the parousia”.[10] In Luke 18:7 the usage is debated[11].

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[1] Bauer, Walter, " makrothymia," A Greek-English Lexicon of the New Testament and Other Early Christian Literature: 488

[2] U. Falkenroth, C. Brown, "Patience," New International Dictionary of the New Testament Theology 2: 769

[3] Ibid.

[4] Ibid.

[5] Ibid, 770

[6] Horst, " makrothymia," Theological Dictionary of the New Testament IV: 381

[7] U. Falkenroth, C. Brown, "Patience," New International Dictionary of the New Testament Theology 2: 770

[8] Ibid, 771

[9] Ibid.

[10] Ibid.

[11]Ibid., 772

[1] David Noel Freedman and MP O’Connor, “YHWH.” In Theological Dictionary of the Old Testament, edited by G. Johannes Botterweck and Helmer Ringgren, Vol. 5. (Stuttgart, Germany: Verlag W. Kohlhammer GmbH, 1980), 500.

[2] New Westminister Dictionary of the Bible, The. s.v. “Jehovah.”

[4] David Noel Freedman et.al, 500.

[5] “Names of God in the Old Testament.” In Harper’s Bible Dictionary, edited by Paul J. Achtemeier, Th.D., 1^st ed. (New York, New York: Harper & Row, 1985), 685.

[6] David Noel Freedman et.al, 514

[7] Harper’s Bible Dictionary, 685.

[8] David Noel Freedman et.al, 515

[9] New Westminister Dictionary of the Bible The. s.v. “Jehovah.”

[1] “curse and blessing.” In The Anchor Bible Dictionary: Volume 1, edited by David Noel Freedman, 1^st ed. (New York, New Nork: Doubleday, 1992), 199.

[2] Kent Harold Richards, “Blessings and Curses.” In Harper’s Bible Dictionary, edited by Paul J. Achtemeier, Th.D., 1^st ed. (New York, New York: Harper & Row, 1985), 754.

[4]“curse and blessing”, 199.

[5] Kent Harold Richards, 754.

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	Word Studies by Michael Ramsay
	1. berit[h] (Covenant) 2. makrothymia (Patience or Forbearing) 3. The tetragrammaton 4. brk (Blessing / to Bless)
	berit[h]. *Presented to William and Catherine Booth College (Fall 2005)* Covenant is obviously an important concept in the Hebrew Bible A.K.A. the Old Testament or Covenant. berit[h] is the most common term translated as 'covenant' in the Hebrew Bible: it appears 286 times thus making it quite an important word.[1] The etymological root of the word is not entirely conclusive. It is a feminine noun form of the word brh (2 Sam 3:35; 12:17; 13:5;6,10; Ps 69:22; Lam 4:10) which refers to the meal that accompanies the covenantal ceremony [2].brh, however, is not the usual verb to indicate eating; it is more likely to be associated with convalescence or recuperation so this etymological root is evidently dubious [3]. berith is identical to the Akkadian birit which means "between" or "among" so it has been proposed as a possible origin. "The main difficulty, however, is the coupling of berith, "between" with the overlapping preposition ben, which results in a tautology."[4] The word hzh/hzwt parallels berith in Isaiah 28:15,18. E. Kutsch used that as a support for the argument that berith was derived from brh II, which means "to look for" or "to choose". Its meaning then developed into "determining" or "fixing". Apparently though, "the connection between "selecting," or "determining'" and "pledging," which berith actually implies, is not self-evident."[5] Most probably though, is that berith is associated with the Akkadian word biritu, which means "to fetter". Used as a direct object the term designates the establishment or breach of a contract.[6] As the root biritu suggests, the original Hebrew meaning of the word would suggest more of an "imposition" of terms rather than an "agreement or settlement between two parties”[7]. berith is commanded (Ps. 111:9; Jgs. 2:20) and can be seen as the same as a commandment or law (cf.; e.g., Dt. 4:13; 33:9; Isa. 24:5; Ps. 50:16; 103:18).[8] The "covenant at Sinai in Ex. 24 is in its essence an imposition of laws and obligations upon the people (vv. 3-8)"[9]. There are a number of common phrases or expressions that utilize the word berit such as sam berith (Ps 83:6), to set a covenant; nathan berith (Gen. 9:12, 17:2; Nu. 25:12), to give a covenant; arakh berith (2 Sam 23:5), to arrange a covenant; heqim berith (Gen. 6:18, 9:9, 11; 17:7, 10,19), to erect a covenant,[10] and, the most common phrase by far, karath berith, 'to cut a covenant with'.[11] There are a number of classifications of the various types of OT covenants that can be made: secular (where God is not one of the parties involved), covenants in which God IS bound, and covenants in which Israel is bound. Covenants where God is not one of the parties involved can be further classified as suzerainty, where a superior binds an inferior to terms the superior sets (I Sam 11:1; Hos. 12:1; Job 41:4, 5:23.)[12]; parity, where each party is bound by oath - with or without obligations imposed (Gen 21:25-32, 26:27-31, 31:44-50; Josh. 9:3-27; I Kings 5:12, 20:34)[13]; patron, where a superior binds himself for the benefit of an inferior (Isa.: 28:15); promissory, which guarantees future performance of stipulated obligations (II Kings 11:4-12,17; II Kings 23:3; Jeremiah 34:8; Ezra 10:3; Nehemiah 5:11-13, 9:38, 10:28-29)[14]. Covenants where God, himself, is bound include the covenant with Noah (Gen. 17, Num. 25:12), the Abrahamic covenant (Gen. 15, 17:1-14), and the Davidic covenant (II Sam. 23:5, Pss. 89:3, 28-29; 110:4).[15] The covenants where Israel is bound include the Mosaic covenant (cf.; e.g., the ten commandments, Deut 27-28), the covenant of Joshua (Jos. 24), the reform of Josiah (II Kings 23), and the covenant of Ezra (Neh. 9-10).[16] To sum up, covenants can be made voluntarily or involuntarily, with or without obligation, and between equals, or superiors and inferiors; berith’s origin is uncertain but it is probably derived from biritu, which means "to fetter" and it is most commonly used in the phrase karath berith, 'to cut a covenant with'. Return to Index [1] G.E. Mendenhall. “Covenant.” In The Interpreter’s Dictionary of the Bible, edited by George Arthur Buttrick. (Nashville, Tennesee: Abingdon Press, 1962), 715. [2] M. Weinfeld. “berith.” In Theological Dictionary of the Old Testament, edited by G. Johannes Botterweck. (Stattgart, W.Germany: William B. Eerdmans Publishing Co., 1975), 253. [3] Ibid., 254. [4] Ibid. [5] Ibid., 255. [6] G.E. Mendenhall, 715. [7] M. Weinfeld, 255 [8] Ibid. [9] Ibid. [10] Ibid., 260 [11] G.E. Mendenhall, 716. [12] Ibid. [13] Ibid., 717. [14] Ibid. [15] Ibid., 718. [16] Ibid., 721.
	makrothymia (Patience) *Presented to William and Catherine Booth College (Winter 2006)* makrothymia is commonly translated as ‘patience’ or ‘forbearing’ in the New Testament. Some of the places that makrothymia is found in the New Testament include Col. 1:11, Heb. 6:12, Eph 3:1, Jas. 5:10, 2 Ti. 3:10.[1] “In the NT forbearance is a characteristic of both God and of the man who is united with Jesus Christ[2]”. In its now form it appears only in the epistles and it does not appear in the writing of John [3]. As far as the full sentiment of makrothymia as, the parable of Matthew 18:21-25 could “almost be said to sum up the whole NT teaching on the matter.”[4]It is used to show God’s longsuffering, God is patient with man beyond what he can repay and God goes even beyond that forgiving even his debts[5]. “This transcends Jewish casuistry and the ‘Pharisaic theory of composition’, which always deal in measurable and comparable amounts.”[6] In this parable it also refers to human patience related to divine patience[7]. makrothymia is incorporated in “the fruit of the Spirit (Gal. 5:22), and in Eph 4:2 and Col. 3:12, it is referred to as part of our “walk in the Spirit[8].” It is required of believes as we are waiting for Jesus’ return[9] (Jas 5:7). It is an aspect of hope and faith as displayed by Abraham (Heb 6:11, 6:15). 2 Peter 3 talks about God’s patience in giving people the full opportunity to repent in “the apparent delay in the parousia”.[10] In Luke 18:7 the usage is debated[11]. Return to Index [1] Bauer, Walter, " makrothymia," A Greek-English Lexicon of the New Testament and Other Early Christian Literature: 488 [2] U. Falkenroth, C. Brown, "Patience," New International Dictionary of the New Testament Theology 2: 769 [3] Ibid. [4] Ibid. [5] Ibid, 770 [6] Horst, " makrothymia," Theological Dictionary of the New Testament IV: 381 [7] U. Falkenroth, C. Brown, "Patience," New International Dictionary of the New Testament Theology 2: 770 [8] Ibid, 771 [9] Ibid. [10] Ibid. [11]Ibid., 772
	YWYH (tetragrammaton) *Presented to William and Catherine Booth College (Fall 2005)* The tetragrammaton, ywyh, is a very important term in the Hebrew Bible in that it is the personal name for God. The actual pronunciation of the word was lost from Jewish tradition in the middle ages probably because it was considered too holy to utter aloud.[1] It refers to the “God of revelation and grace, dwelling with his people, guiding and delivering them and receiving their worship.”[2] “To know the name of yhwh do [sic.] not denote a mere external acquaintance with the word yhwh but an experience of God manifesting himself to his people in grace and love (1 Kings 8:43; Ps. 9:10, 91:14; Isa. 52:6; Jer. 16:21).[3]” Etymologically, it is thought to have been derived from ‘hwy’ or ‘yhy^’2, which means “to be at hand, exist (phenomenally), come to pass”[4]. Its Hebrew root is most probably “to be” and the classic reference to yhwy comes, of course, in Exodus 3:14, where God answers Moses with “ ‘I am who [what] I am’ or ‘I will be’.[5]” The Tetragrammaton appears approximately 6 800 times in the Old Testament. It is most prevalent in Psalms and Jeremiah (occurring more than 600 times each according to Strong’s Concordance) and least prevalent in Daniel and Obadiah (about six times each). YWHY was probably introduced to Hebrew no earlier than the 12^th Century. In this, “the period of militant mosaic yahwism[6]”, yhwh predominates (Ex. 15; Ps. 29; Jgs. 5). Yahwists trace its Hebrew roots to the primeval period (Gen 4:26), while the Priestly sources honour Moses as the first to know God’s name[7] (Gen. 6:23). The central meaning centres around God’s personal name, as I elaborated upon earlier. Some of the various forms that it appears in the Bible include yahweh salom, which means ‘He creates peace’(Judges 6:24); yahweh sebaot, ‘He creates armies’ (1 Sam. 4:4); yahweh qanna, ‘He creates zeal’ (Ex. 34:14) and yahweh hissi, which is translated ‘He creates my refuge’ (Exodus 17:15)[8] God is the “God of revelation and grace, dwelling with his people, guiding and delivering them and receiving their worship.”[9] It was a great honour that He revealed His personal name to us through Moses. I must admit that I often wonder though - especially when I am reading aloud - is yhwh too holy to mention? Return to Index [1] David Noel Freedman and MP O’Connor, “YHWH.” In Theological Dictionary of the Old Testament, edited by G. Johannes Botterweck and Helmer Ringgren, Vol. 5. (Stuttgart, Germany: Verlag W. Kohlhammer GmbH, 1980), 500. [2] New Westminister Dictionary of the Bible, The. s.v. “Jehovah.” [3] Ibid. [4] David Noel Freedman et.al, 500. [5] “Names of God in the Old Testament.” In Harper’s Bible Dictionary, edited by Paul J. Achtemeier, Th.D., 1^st ed. (New York, New York: Harper & Row, 1985), 685. [6] David Noel Freedman et.al, 514 [7] Harper’s Bible Dictionary, 685. [8] David Noel Freedman et.al, 515 [9] New Westminister Dictionary of the Bible The. s.v. “Jehovah.”
	Word Study: to bless, blessing (Hebrew: brk) *Presented to William and Catherine Booth College (Fall 2005)* The acts of blessing and cursing are fairly common in the Hebrew Bible and have a significant impact on our understanding of the Old Testament. This word study will concentrate on ‘blessing’ or ‘to bless’. More specifically, I will briefly consider the Hebrew term ‘brk’. In contrast to ‘cursing’ which has been referred to by a number of different terms, there is only one word for ‘bless’”: brk[1]. Brk, however, due to the focus on relationships rather than content, allows for a wide range of lexical meanings[2]. It is not always translated in the same way but “what is always conveyed is a favourable relationship between parties”[3]. It does has a limited range of meanings: “vitality, health, longevity, fertility[4]”, prosperity, power, thanks, praise, worship[5] and, of course, it is used convey bestowing favour. The term has been used to denote God’s favour towards an individual (Gen. 12:1-3) or a group (Deut. 7:14-16)[6]. Human blessings convey either benefaction (Gen 33:11) or benediction (Num. 6:24-26)[7]. Brk is used to thank someone: at times another person (1 Sam. 23:21; 2 Sam. 14:22, Job 29:11-13). Most often though God is the object of the praise (Ps 34:2, 115:17-18, 145:1-2)[8]. The subject and object of brk are evenly divided between people blessing God and God blessing humankind. Interestingly enough, on seven occasions, brk is actually used euphemistically as ‘curse’ or ‘blaspheme’ (1 Kings 21:13; Job 2:9)[9] Of the roughly 400 times in the Hebrew Bible the nominal and verbal occurrences of blessing appear, eight-eight are found in Genesis and 83 in Psalms[10]. The rest of the occurrences are spread evenly throughout the cannon. More than half of the times it occurs in the Pi’el form.[11] As blessing is a key segment of diverse Hebrew Bible traditions, it is very important to understand brk. When I was reading about some of the opinions about English term for to use for brk, I was struck by an interesting question: when God ‘blesses’ a person, should brk is translated the same way as when a person ‘blesses’ God? The idea is that “it would not make much sense for humans to give the same benefits of blessing given by the deity.”[12] The solution, of course is to translate brk in the range from ‘praise’ to ‘bless’ depending on who is the subject and who is the object of the sentence. Other interesting facts raised in Harper’s Dictionary include: “Can God be coerced into giving a blessing? Can a blessing be obtained unrelated to God’s benevolence? Is there any self-fulfilling power residing in words?”[13] All of these are worth reflecting upon. This was an interesting word to study for one’s first ever word study because, as I stated earlier, there is only one word for ‘bless’ and yet there are quite a few questions raised by the interpretation. I can only imagine that there is a lot more questions and controversies that I have to look forward to in words that aren’t as cut and dry as brk. Return to Index [1] “curse and blessing.” In The Anchor Bible Dictionary: Volume 1, edited by David Noel Freedman, 1^st ed. (New York, New Nork: Doubleday, 1992), 199. [2] Kent Harold Richards, “Blessings and Curses.” In Harper’s Bible Dictionary, edited by Paul J. Achtemeier, Th.D., 1^st ed. (New York, New York: Harper & Row, 1985), 754. [3] Ibid. [4]“curse and blessing”, 199. [5] Kent Harold Richards, 754. [6] Ibid. [7] Ibid. [8] Ibid. [9] Ibid. [10] Ibid. [11] Ibid. [12] Ibid. [13]Ibid.