I thought I would add a couple of new areas in the next few days sooner or later, one being with regards to biblical archaeology which will also encompass culture etc, and the other with the flora and fauna of the Bible lands and also will deal with culture and other interesting areas of biblical life.

Both interest me very much and besides it’s good to lighten up a bit.

I will also be updating the wordpress software which can always be a little unnerving.  

For in much wisdom is much vexation, and he who increases knowledge increases sorrow.

Ecclesiastes 1:18  ESV

Repent, Repentance

A. Verbs.

1. metanoeo (G3340), lit., “to perceive afterwards” (meta, “after,” implying “change,” noeo, “to perceive”; nous, “the mind, the seat of moral reflection”), in contrast to pronoeo, “to perceive beforehand,” hence signifies “to change one’s mind or purpose,” always, in the NT, involving a change for the better, an amendment, and always, except in Luk_17:3, Luk_17:4, of “repentance” from sin. The word is found in the Synoptic Gospels (in Luke, nine times), in Acts five times, in the Apocalypse twelve times, eight in the messages to the churches, Rev_2:5 (twice), Rev_2:16, Rev_2:21 (twice), RV, “she willeth not to repent” (2nd part); Rev_3:3, Rev_3:19 (the only churches in those chapters which contain no exhortation in this respect are those at Smyrna and Philadelphia); elsewhere only in 2Co_12:21. See also the general Note below.

2. metamelomai (G3338), meta, as in No. 1, and melo, “to care for,” is used in the passive voice with middle voice sense, signifying “to regret, to repent oneself,” Mat_21:29, RV, “repented himself”; Mat_21:32, RV, “ye did (not) repent yourselves” (KJV, “ye repented not”); Mat_27:3, “repented himself”; 2Co_7:8 (twice), RV, “regret” in each case; Heb_7:21, where alone in the NT it is said (negatively) of God.

B. Adjective.

ametameletos (G278), “not repented of, unregretted” (a, negative, and a verbal adjective of A, No. 2), signifies “without change of purpose”; it is said (a) of God in regard to his “gifts and calling,” Rom_11:29; (b) of man, 2Co_7:10, RV, “[repentance (metanoia, see C)]…which bringeth no regret” (KJV, “not to be repented of”); the difference between metanoia and metamelomai, illustrated here, is briefly expressed in the contrast between “repentance” and “regret.”

C. Noun.

metanoia (G3341), “afterthought, change of mind, repentance,” corresponds in meaning to A, No. 1, and is used of “repentance” from sin or evil, except in Heb_12:17, where the word “repentance” seems to mean, not simply a change of Isaac’s mind, but such a change as would reverse the effects of his own previous state of mind. Esau’s birthright-bargain could not be recalled; it involved an irretrievable loss.

As regards “repentance” from sin, (a) the requirement by God on man’s part is set forth, e.g., in Mat_3:8; Luk_3:8; Act_20:21; Act_26:20; (b) the mercy of God in giving “repentance” or leading men to it is set forth, e.g., in Act_5:31; Act_11:18; Rom_2:4; 2Ti_2:25. The most authentic mss. omit the word in Mat_9:13 and Mar_2:17, as in the RV.

Note: In the OT, “repentance” with reference to sin is not so prominent as that change of mind or purpose, out of pity for those who have been affected by one’s action, or in whom the results of the action have not fulfilled expectations, a “repentance” attributed both to God and to man, e.g., Gen_6:6; Exo_32:14 (that this does not imply anything contrary to God’s immutability, but that the aspect of His mind is changed toward an object that has itself changed, see under RECONCILE).

In the NT the subject chiefly has reference to “repentance” from sin, and this change of mind involves both a turning from sin and a turning to God. The parable of the Prodigal Son is an outstanding illustration of this. Christ began His ministry with a call to “repentance,” Mat_4:17, but the call is addressed, not as in the OT to the nation, but to the individual. In the Gospel of John, as distinct from the Synoptic Gospels, referred to above, “repentance” is not mentioned, even in connection with John the Baptist’s preaching; in John’s gospel and 1st epistle the effects are stressed, e.g., in the new birth, and, generally, in the active turning from sin to God by the exercise of faith (Joh_3:3; Joh_9:38; 1Jo_1:9), as in the NT in general.

W.E. Vine. Expository Dictionary of Bible Words.

Deceit, Deceitful, Deceitfully, Deceitfulness, Deceive, Deceivableness

A. Nouns.

1. apate (G539), “deceit or deceitfulness” (akin to apatao, “to cheat, deceive, beguile”), that which gives a false impression, whether by appearance, statement or influence, is said of riches, Mat_13:22; Mar_4:19; of sin, Heb_3:13. The phrase in Eph_4:22, “deceitful lusts,” KJV, “lusts of deceit,” RV, signifies lusts excited by “deceit,” of which “deceit” is the source of strength, not lusts “deceitful” in themselves. In 2Th_2:10, “all deceit of unrighteousness,” RV, signifies all manner of unscrupulous words and deeds designed to “deceive” (see Rev_13:13-15). In Col_2:8, “vain deceit” suggests that “deceit” is void of anything profitable.

Note: In 2Pe_2:13, the most authentic texts have “revelling in their love-feasts,” RV (agapais), for KJV, “deceivings” (apatais).

2. dolos (G1388), primarily “a bait, snare”; hence, “craft, deceit, guile,” is translated “deceit” in Mar_7:22; Rom_1:29. See CRAFT, GUILE, SUBTILTY.

Notes: (1) Plane, rendered “deceit” in 1Th_2:3, KJV, signifies wandering (cf. Eng., “planet”), hence, “error” (RV), i.e., a wandering from the right path; in Eph_4:14, “wiles of error, KJV, “to deceive.” see DELUDE, ERROR. (2) For dolioo, “to use deceit,” see C, No. 4.

B. Adjective.

dolios (G1386), “deceitful,” is used in 2Co_11:13, of false apostles as “deceitful workers”; cf. A, No. 2 and Note (2).

C. Verbs.

1. apatao (G538), “to beguile, deceive” (see A, No. 1), is used (a) of those who “deceive” “with empty words,” belittling the true character of the sins mentioned, Eph_5:6; (b) of the fact that Adam was “not beguiled,” 1Ti_2:14, RV (cf. what is said of Eve; see No. 2 below); (c) of the “self-deceit” of him who thinks himself religious, but bridles not his tongue, Jam_1:26.

2. exapatao (G1818), ek (ex), intensive, and No. 1, signifies “to beguile thoroughly, to deceive wholly,” 1Ti_2:14, RV. See BEGUILE.

3. phrenapatao (G5422), lit., “to deceive in one’s mind” (phren, “the mind,” and No. 1), “to deceive by fancies” (Lightfoot), is used in Gal_6:3, with reference to self-conceit, which is “self-deceit,” a sin against common sense. Cf. Jam_1:26 (above).

Note: Cf. phrenapates, No. 2, under DECEIVE.

4. dolioo (G1387), “to lure,” as by a bait (see A, No. 2), is translated “have used deceit” in Rom_3:13.

5. doloo (G1389), a short form of No. 4, primarily signifies “to ensnare”; hence, “to corrupt,” especially by mingling the truths of the Word of God with false doctrines or notions, and so handling it “deceitfully,” 2Co_4:2. Cf. kapeleuo, “to corrupt by way of hucksterizing,” 2Co_2:17. For the difference between the words see CORRUPT, A, No. 1.

6. planao (G4105), akin to plane, A, Note (1) (Eng., “planet”), in the passive form sometimes means “to go astray, wander,” Mat_18:12; 1Pe_2:25; Heb_11:38; frequently active, “to deceive, by leading into error, to seduce,” e.g., Mat_24:4, Mat_24:5, Mat_24:11, Mat_24:24; Joh_7:12, “leadeth astray,” RV (cf. 1Jo_3:7). In Rev_12:9 the present participle is used with the definite article, as a title of the Devil, “the Deceiver,” lit., “the deceiving one.” Often it has the sense of “deceiving oneself,” e.g., 1Co_6:9; 1Co_15:33; Gal_6:7; Jam_1:16, “be not deceived,” RV, “do not err,” KJV. See ERR, LEAD (astray), SEDUCE, WANDER, WAY (be out of the).

7. paralogizomai (G3884); see BEGUILE, No. 3.

W.E. Vine. Expository Dictionary of Bible Words.

À toi la gloire, O Ressuscité!
À toi la victoire pour l’éternité!
Brillant de lumière, l’ange est descendu,
Il roule la Pierre du tombeau vaincu.
À toi la gloire, O Ressuscité!
À toi la victoire pour l’éternité!

Vois-le paraître: C’est lui, c’est Jésus,
Ton Sauveur, ton Maître, Oh! ne doute plus!
Sois dans l’allégresse, peuple du Seigneur,
Et redis sans cesse: Le Christ est vainqueur!
À toi la gloire, O Ressuscité!
À toi la victoire pour l’éternité!

Craindrais-je encore? Il vit à jamais,
Celui que j’adore, le Prince de paix;
Il est ma victoire, mon puissant soutien,
Ma vie et ma gloire : non, je ne crains rien!
À toi la gloire, O Ressuscité!
À toi la victoire pour l’éternité!

Edmond Budry 1854-to music from Judas Maccabaeus by George Frideric Handel.

History of the music that accompanied that hymn when I was raised from the waters of baptism is interesting.

Not one for war myself though ( not now I am a Christian anyway ), even though my family has a strong military connection, my dad, REME ( Royal Electrical & Mechanical Engineers ) , my mothers brothers, Paratroopers,  SAS,  my grandfather  ( Jacob Elias Terrar ) at the Somme ( and lived ) and other members of the family in the Royal Artillery, etc etc.

Yet, no one killed.  Praise God.

My Uncle Aeron was amongst the Paratroopers that liberated  Bergen Belsen concentration camp, you know, the one where they bulldozed bodies into pits.

Now I need to be a soldier for a completely different cause I guess.