Thesis Chapters by Dr. John Britto
Bookmarks Related papers MentionsView impact
O Man! (a ‡ nqrwpe anthrooe peoe , M∂ dD a }aoe d≈ om) Jesus addresses the person who made the re... more O Man! (a ‡ nqrwpe anthrooe peoe , M∂ dD a }aoe d≈ om) Jesus addresses the person who made the request in this way: "O Man!" (v.14.), and when he replied too he uses the expression "of a certain man" (aÓ nqrw¿ pou anthrooe pou v.16 // M∂ dD a }aoe d≈ om). It has significance.
Bookmarks Related papers MentionsView impact
Study on the vocabulary of Lk 1:26-38
Bookmarks Related papers MentionsView impact
Time and again Scripture reveals that there are some deeply rooted relationship between "generosi... more Time and again Scripture reveals that there are some deeply rooted relationship between "generosity" and "faith in God." Equally there are curious connections between "unbelief" and "miserliness." Those who are "generous" and inherently "kind" tend to believe "quickly," and they manage to become easily acquainted with a personal and deep relationship with God (eṅ qew◊ "in God" v.21) in faith. But those who have "evil personality,"
Bookmarks Related papers MentionsView impact
Bookmarks Related papers MentionsView impact
Bookmarks Related papers MentionsView impact
Pontificia Università Urbaniana, 2017
The imprecatory texts of the Book of Psalms are “unusual” and they need high level of a... more The imprecatory texts of the Book of Psalms are “unusual” and they need high level of attention to understand what they really say. They reveal much deeper meaning and subtle theology of non-violence even though they appear to be violent texts in the first reading.
Ps 139,19-20 shows both the "verbal violence" against God ("They speak of you [God] maliciously" v.20a), and the “physical violence” against his people ("They have taken your cities to destruction" v.20b) and it slams violence (|men of blood-guilt" v.19b) in “highest” possible modes ("With complete hatred- I hate them" v.22a). In this situation the psalmist does not give an imperative command to God (Kill!), but rather he gives an “optative imploration ” If you would kill!", leaving the option of taking action “entirely up to the choice of God”, who alone has the “right” to repay human actions. The onus of “creating” (cfr. v.13a) and “destroying” are “exclusively” with YHWH. In v.24 it was shown that the psalmist wants to avoid the “way of the wicked”, and he asks God to “watch [him]” v.24) that such ways are not in him, but he wants to follow in the “everlasting way” opposed to the “way of the wicked”.
Not only Ps 139:19-22, every single imprecatory texts studied in the Psalm report extreme forms of violence from the part of the attacker, which was “already” committed by the enemy. In response to “such violent” actions that the imprecatory texts appeal for “appropriate and equal” justice to be meted out to the offenders. However, the psalmist never usurps this authority from God. In the imprecatory passages we see that only the “persecutor” is involved in violence, and not the “victim”. In some imprecatory passages the psalmist tries to “persuade the persecutor” to abandon their “violent” ways.
Bookmarks Related papers MentionsView impact
Drafts by Dr. John Britto
The Good Shepherd narrative in John 10:11-18 has in-depth implications which are linked to the si... more The Good Shepherd narrative in John 10:11-18 has in-depth implications which are linked to the single word "idia," explained in apposition. The things that makes the "good" shepherd different from every other shepherd is explained based on the exegetical, semantical, syntactical and theological implications.
Bookmarks Related papers MentionsView impact
This is a linguistic and theological study on the Words of Jesus to the disciples, "Peace be with... more This is a linguistic and theological study on the Words of Jesus to the disciples, "Peace be with you!" seen from the Biblical perspective. The text studied is against the Background of Lk 24: 35-48
Bookmarks Related papers MentionsView impact
This is an analysis of the phrase "Hosanna in the highest" which is a wrong translation. The term... more This is an analysis of the phrase "Hosanna in the highest" which is a wrong translation. The term is analysed in its syntax of Mark 11:1-10. The meaning of Hosanna, the meaning of the name Jesus are closely related.
Bookmarks Related papers MentionsView impact
A study on the Aramaic term "Hosanna" and the Name Jesus. A study on Mk 11:1-10
Bookmarks Related papers MentionsView impact
Papers by Dr. John Britto
Bookmarks Related papers MentionsView impact
A note on this literal translation: This is a literal translation that I have done, is from the o... more A note on this literal translation: This is a literal translation that I have done, is from the original Greek text. The difficulty with the standard translations is that those who do them has to compromise to suit the right expression, grammar in English and resort to just a "single" meaning for a "multiple-meaning-term. But a literal translation tries to preserve the finer details of the original, being faithful to Greek grammar, its important nuances, syntax, rather than being faithful to a guest language, and its grammar, to which it is to be translated. Surely, this will result is "poor" English, but the advantage is deeper understanding of the Greek original and its richness, with multiple meanings which suggest inner implications of the text. The double meanings are very important in interpreting the parable, while the translators has to be content with one "single" meaning, which impoverishes the beauty and message of the parable. The marking […] which you see in my translations are not in the original but added by me in an attempt to explain the missing grammatical terms. You will surely notice the beauty of the original text, and that there is an enormous difference between the original text and the translations.-Fr. John Britto
Bookmarks Related papers MentionsView impact
The Intimate sharing of Jesus towards his Disciples Jesus spoke in different ways to different pe... more The Intimate sharing of Jesus towards his Disciples Jesus spoke in different ways to different people. For example he spoke to scribes and pharisees in parables, but he explained it to the disciples. Seeing the crowd Jesus went up to the mountain. And his disciples went up to him, and also they approached Jesus, and then at that moment, to them Jesus opened "his heart" aÓ noi÷ xaß to\ sto/ ma auj touv anoixas to stoma autou ("He opened his mouth" v.1). Please note, mouth is euphemism for "heart" as well in the Scriptures. This is the intimate way of sharing between Jesus and his disciples, like one that of a mother teaching her daughter, sharing the little one how to succeed in one's life. We do not open our hearts to everyone and everywhere, but to people who are really close to us, and places where it is enclosed from the crowds. The beatitudes are the masterpiece of Jesus' words, they are summery of the whole Gospel, they are in other words the autobiography of Jesus himself. Jesus is sharing the secrets of his life and "teaching" (v.2) them. Hence Jesus is teaching his disciples how to live forward after his own example. Let us see a few of those precious secrets that Jesus shares intimately from deep within his heart. The Fortunates* (Maka¿ rioi Makarioi) (Blesseds*) Jesus speaks about the fortunate people (Maka¿ rioi Makarioi), those who are "privileged" in life, those who are blessed (adj. plural) in life. Hence, those who do not do these will be naturally "unfortunate people."
Bookmarks Related papers MentionsView impact
Bookmarks Related papers MentionsView impact
Why leave the rest and seek out just one single one? The parable seems to show that the Lord (The... more Why leave the rest and seek out just one single one? The parable seems to show that the Lord (The owner of the sheep) is abandoning the 99 in the lonely place and goes after the just one sheep that is lost. Does he not care for the 99? Or is he careless about the 99? The truth is the opposite. The shepherd is truly deeply concerned about every single one of them. The 99 have not lost their way, they are with him, they follow him, they are secure. Even when the shepherd is away, they are able to look after themselves until he comes again. Being with the shepherd, being near him is the greatest blessing, while once a sheep abandons, it is in real trouble. See why the shepherd is keeping the one sheep that was found on his "shoulders." Let us remember that it is not the lamb (small size) that the shepherd is carrying, it is the sheep! More than the love for the sheep, the condition of the sheep is precarious, and may be not able to walk on its own feet, injured, fatigued, tired or unable to walk. Yes, the word
Bookmarks Related papers MentionsView impact
"Made able/capable" ( V.12) Even after Jesus being with the disciples for a long time-having them... more "Made able/capable" ( V.12) Even after Jesus being with the disciples for a long time-having them seen the mighty works, and even at the final stage, still the disciples are not ableto comprehend the enormous mystery, nor the depth of the Word he has spoken to them. It is the Holy Spirit who is to come to them after his death, to explain everything to the disciples. This promptly brings us to this conclusion that without the help of the Holy Spirit, it is impossible to comprehend God's mystery, and even more so about the Holy Trinity. The term "du/ nasqe dynasthe" can mean a passive voice, or a middle voice. If it is middle voice, it would mean, that the disciples make themselves able. But if it is passive voice, it is a third person who make them understand. However, the next verse clearly make us understand that it is the Holy Spirit who, when he comes will do these things (cf. v.13), thus the syntax betrays that it is a passive voice expression. This has significance as to the meaning. That means, very understanding of God's Words is not a human action, but is a "given" (passive voice)-a gift given by God. This is truer to say about the understanding Trinity. It is a gift of God himself, human mind is not capable of it, by themselves, by their own brain. It is the Holy Spirit that "assist in acquiring information about the truth".. The Holy Spirit will lead/guide into all truth.
Bookmarks Related papers MentionsView impact
The Close Relation between "Blessing & Multiplication" Both in the multiplication of the bread an... more The Close Relation between "Blessing & Multiplication" Both in the multiplication of the bread and in the institution of the Holy Eucharist, there is special power imparted, and God's power is implied in these both events faithfully reported in all the synoptic Gospels.
Bookmarks Related papers MentionsView impact
The Dislike of God for the Kings The idea of king was very much disliked by God, from the very ou... more The Dislike of God for the Kings The idea of king was very much disliked by God, from the very outset in the olden days of Samuel to the days of Jesus himself. Prov 30:27 says, "locusts have no king, yet they advance together in ranks." Samuel warned the Israelites who wanted to copy the inferior systems copying of the unwise ways of the pagan people, he warned them, "Your male and female servants and the best of your cattle and donkeys he [the king] will take for his own use." (1Sam 8:16) There is a long list of exploitation that the kings did, Samuel does well document to them in 1Sam 8:11-18. The kings are a bad idea. They usurp the subjects. Jesus himself, when people wanted to force him to make him a king, he withdrew from it straight away (Jn 6:15). From the start the Devil himself trying to tempt Jesus showing "kingdoms" and their glory (Mt 4:8), and Jesus was not one bit interested in them, nor to that idea. JThe systems of this world are very much depreciated by the Lord. The kind of worldly kingdom that the mother of Zebedee wanted was just "positions" (Mt 20:21). "The soft clothes" of the kings(Mt 11:18); the show of power by the authorities (Mt 27:42; Mk 15:32; Lk 23:37); the exercise of Lordship (Lk 22:25) are simply depreciated by the Lord. But he encourages a completely contrary type of kingdom. Not The Kingship and the Kingdom that Jesus Likes Jesus has his own way of being a king. A king who comes on the donkey (utmost humility Mt 21:5; Jn 12:15; Zech 9:9); The one who came to bear witness (which has double meaning to shed blood). Someone who came to give, never to take. He was never a taker (as the Book of Samuel said about the king). It is better to give than receive (Acts 20:35) is his best policy. He was a giver, to give his life as a ransom. Jesus prefers to be two things, one to be a servant; the second to be a child (son) of God. And he taught the disciple to take this teaching into their hearts. Jesus said "you have seen how the kings enforce their authority" (Mt 20:25); you should never be like that, but rather you should be servant to all (Mk 10:44). That is the best way to be the first is to be the last. The child is for him is the greatest. It is to the children that his kingdom belongs (Mt 19:14; Lk 18:16). He calls the inmates of his kingdom as "poor in spirit" (Mt 5:3); They stand up for righteousness (Mt 5:19); hence, naturally the people of the kingdom also suffer violence (Mt 11:12); they teach others (Mt 5:19); they keep the Kingdom of God as the first thing, and the important thing and God gives all the rest is to them (Cf. Mt 6:33).
Bookmarks Related papers MentionsView impact
The Holy Spirit and its works Hebrew 13: 8 says, "Jesus Christ yesterday and today the same, and ... more The Holy Spirit and its works Hebrew 13: 8 says, "Jesus Christ yesterday and today the same, and to the ages." This is equally true to say of the Holy Spirit (hÎ wh◊ y_A j… wr ru® ahΩ-Adonai // to\ pneuv ma to\ a‚ gion to pneuma to hagion).
Bookmarks Related papers MentionsView impact
Uploads
Thesis Chapters by Dr. John Britto
Ps 139,19-20 shows both the "verbal violence" against God ("They speak of you [God] maliciously" v.20a), and the “physical violence” against his people ("They have taken your cities to destruction" v.20b) and it slams violence (|men of blood-guilt" v.19b) in “highest” possible modes ("With complete hatred- I hate them" v.22a). In this situation the psalmist does not give an imperative command to God (Kill!), but rather he gives an “optative imploration ” If you would kill!", leaving the option of taking action “entirely up to the choice of God”, who alone has the “right” to repay human actions. The onus of “creating” (cfr. v.13a) and “destroying” are “exclusively” with YHWH. In v.24 it was shown that the psalmist wants to avoid the “way of the wicked”, and he asks God to “watch [him]” v.24) that such ways are not in him, but he wants to follow in the “everlasting way” opposed to the “way of the wicked”.
Not only Ps 139:19-22, every single imprecatory texts studied in the Psalm report extreme forms of violence from the part of the attacker, which was “already” committed by the enemy. In response to “such violent” actions that the imprecatory texts appeal for “appropriate and equal” justice to be meted out to the offenders. However, the psalmist never usurps this authority from God. In the imprecatory passages we see that only the “persecutor” is involved in violence, and not the “victim”. In some imprecatory passages the psalmist tries to “persuade the persecutor” to abandon their “violent” ways.
Drafts by Dr. John Britto
Papers by Dr. John Britto
Ps 139,19-20 shows both the "verbal violence" against God ("They speak of you [God] maliciously" v.20a), and the “physical violence” against his people ("They have taken your cities to destruction" v.20b) and it slams violence (|men of blood-guilt" v.19b) in “highest” possible modes ("With complete hatred- I hate them" v.22a). In this situation the psalmist does not give an imperative command to God (Kill!), but rather he gives an “optative imploration ” If you would kill!", leaving the option of taking action “entirely up to the choice of God”, who alone has the “right” to repay human actions. The onus of “creating” (cfr. v.13a) and “destroying” are “exclusively” with YHWH. In v.24 it was shown that the psalmist wants to avoid the “way of the wicked”, and he asks God to “watch [him]” v.24) that such ways are not in him, but he wants to follow in the “everlasting way” opposed to the “way of the wicked”.
Not only Ps 139:19-22, every single imprecatory texts studied in the Psalm report extreme forms of violence from the part of the attacker, which was “already” committed by the enemy. In response to “such violent” actions that the imprecatory texts appeal for “appropriate and equal” justice to be meted out to the offenders. However, the psalmist never usurps this authority from God. In the imprecatory passages we see that only the “persecutor” is involved in violence, and not the “victim”. In some imprecatory passages the psalmist tries to “persuade the persecutor” to abandon their “violent” ways.