#Greek New Testament

[hdslibrary]

Tiny Tuesday Testament

This 1628 Greek New Testament is deliciously tiny. One marvels at the skill of the printers who put together all that tiny type, including the tiny tiny diacritics! Bright sun, strong eyes, or good candles required for reading.

Tēs Kainēs Diathēkēs hapanta. Sedani: Ex typographia & typis nouissimis Ioannis Iannoni, 1628 [i.e. 1629]

[eli-kittim]

Eli of Kittim Amazon Author Page

Eli of Kittim Amazon Author Page

This is my Amazon Fan Page. The title of my non-fiction book clarifies what the book is about, namely, The First Coming of Jesus at the End of Days. The book is based on biblical scholarship and its argument is that——according to the New Testament epistles——the first coming of Jesus will take place at the end of the world (see e.g. Hebrews 9:26b; 1 Peter 1:20)! This can be corroborated throughout the Bible. I have done extensive follow-up research using the original Greek New Testament to demonstrate the legitimacy of my claim!

[dogstardigitalindex]

Title: Misquoting Jesus in the Bible - Professor Bart D. Ehrman Channel: Bart D. Ehrman (Dr. Ehrman) Length: 1:35:19

Opens with an anecdote about his class of Bible-belt Christians believing that the Bible is the inspired Word of God and yet have not read the entire Bible. Notes that we are never reading the actual Bible in English, we are reading translations of the Bible. We do not have any original copies, so even in the original language our best manuscripts are copies of copies. The nature of hand-copying manuscripts, particularly when the person doing the copying is only partially literate, means that these manuscripts accumulated errors.

Our earliest copy of Mark is from 150 years after it was originally written. We have thousands of copies of (parts) of the New Testament, both in the original Greek and in several other languages it was translated into early on, but none of them are exactly the same. Our earliest scrap is from the Gospel of John and was written around 125. Roughly 300 years ago a copy of the Greek New Testament was made which indicated all of the then-known places where the manuscripts differed, totaling over 30,000 cases. We now have significantly more manuscripts and no count of how many times they differ. Describes some of the most common and most interesting mistakes in manuscripts; also describes places where it has been deliberately changed.

Problems in the scripture; discusses Jesus and the Woman Taken in Adultery and how it is definitely not original. The original ending to the Gospel of Mark was unsatisfying and scribes added 12 verses - these are where the Appalachian snake-handlers get their practice. Talks about the issues of insisting the gospels all agree.

Q&A begins 53 minutes in. In relation to political issues like abortion, war, and gay rights, have the textual differences found by scholars like Ehrman affected how those are interpreted? The affect has been slight because the social concerns of the authors were fundamentally different and they weren't addressing these questions. One person asks Bart to comment on the Gospel of Judas - it's the most recently discovered ancient Christian text, it is Gnostic and describes this world as being evil and created by a lesser god and salvation is about escaping it. Also asked to comment on a history book called Constantine's Sword (misquoted as "The Sword of Constantine" in the video) detailing Jewish-Christian relations and how they changed when Emperor Constantine became Christian.

Asked to comment on Marcion; was deeply important Christian thinker, but in Gnostic style rejected the Jewish god that created the world and believed Jesus came from the higher God and is trying to save us from the Jewish god. Asked what he thinks of and early text 1st Clement; this text directly references Paul's first letter to the Corinthians. To what degree were canon and textual problems discussed at Nicaea? Not at all - don't learn church history from The Da Vinci Code, literally everything it says about the Council of Nicaea is wrong. Are there any issues with scripture used to establish fundamental Christian doctrine? Biblical scripture does not directly affirm the Trinity, except 1 John 5:7-8, which is not found in the Greek manuscripts, but is in the Latin translation. It was strong-armed into the Greek New Testament using a false Greek manuscript. One person points out that the Gospels describing things differently doesn't necessarily mean they disagree, only that the events were seen and recorded from different perspectives; Bart goes into his past as an Evangelical Christian attempting to reconcile apparent disagreements and how making the narrative fit all of the gospel descriptions means effectively creating your own gospel that says something different from any of them.

An aspiring academic asks how he succeeds at making these dense topics interesting and understandable to a non-academic audience without dumbing them down; he emphasizes the need to write the book "for your mother" and not the fellow academic who works down the hall. Asked about the absolute lack of a Trinity within the Old Testament; describes the way theologians have reconciled this as being "creative." Asked about how the manuscripts affected the choice in Biblical canon; Bart talks about the nature of canon and, using the examples of the Woman Caught in Adultery and the last 12 verses of Mark, asks if these things are canon scripture regardless of their origin because of how well established they are. Beyond that, Bart says this is a theological question to be answered by a theologian, not a matter of history. Why did early Christians deciding canon include Gospels with obvious disagreements? Some early Christians, like modern Christians, just mash the Gospels together. One interpretation is that the Holy Spirit is trying to communicate something other than the surface meaning, and this is indicated by the surface meaning not making sense, but most Christians across time haven't studied the Bible in a way to even notice that there even are differences.

One person asks about major deletions to the Bible, namely everything Jesus said about reincarnation, something put forward by Janet Bock, and Bart directly tells him not to read her books and warns against irresponsible historians - check your authors, their degrees, the footnotes in their books. Also asked about the apparent missing years in Jesus' life; Jesus likely did what all young men did, which was work. Asked about language; the New Testament was written 30+ years after Jesus died, in the Greek language - what language(s) did Jesus speak and what may have been lost in translation just from that? We know Jesus spoke Aramaic, Bart does not believe he knew Greek. There are some Greek passages that make more sense when translated into Aramaic; there are also passages that cannot be translated into Aramaic and still make sense. Addresses that communities with stories that are oral rather than written do not emphasize remembering the story exactly.

[marida]

The Empress Theodora's Codex (9th century)

This is one of the only two surviving minuscule manuscripts written on purple parchment paper with gold ink. It contains various Gospels from the New Testament and it dates over 12 centuries ago.

[momhowell]

i'm not a Catholic but i think it's way too funny that "Daniel" was the prophet to escape a lion's den. meanwhile our Dan made the lion's den his literal home

ooooh yes the Daniel lion connection I never would have thought of that -- it's really interesting if you look at the original story:

basically king darius of persia made a law that anyone who worships another god but him has to be thrown in the lions den, and then daniel from judeah shows up and darius likes him a lot but unfortunately he worships another god, and the law is law so daniel must be thrown to the lions and this makes king darius extremely upset

but daniel doesn't escape -- no, he survives. he is not maimed by the lions at all because of the faith that he has -- so in a way, daniel (that is, the daniel of The Bible) also makes a lion's den his own.

i don't totally know what to make of it if certain theories are to be believed and daniel also is the lion aka ran the philslion twitter account

i know people's lives are not stories they don't have biblical references BUT dan and phil are the main characters of the universe so if anyone's life would it would be theirs.

[idylls-of-the-divine-romance]

Thinking: The Greek Scriptures is a bad way to refer to the last fourth of the Christian Scriptures.

[aelstudies]

Thursday September 12th

Third class day of the new fall semester, yay! And the second day of New Testament Greek classes. I am really excited for this course. I am taking three others as well.

I also got cast in the lead for the school’s upcoming production of Shakespeare’s King Lear. Rehearsals start tomorrow evening. Exciting!

[durn3h]

One of the most interesting things about religion to me is that so many people don’t even see the mental gymnastics they are doing to try and shape the biblical texts into a framework that is acceptable in the modern day and it comes out looking like something that none of the authors would have approved of.

[la-galaxie-langblr]

me knowing logically that immersion will provide more long term gains for language learning vs 5 new vocab flashcards and some grammar exercises go brrrrrrrrr

[mybeautifulchristianjourney]

We Preach Christ Crucified

22 For the Jews require a sign, and the Greeks seek after wisdom; 23 But we proclaim Christ crucified. To the Jews it is a cause of offense, and to the Greeks it is foolishness; 24 But to those who are called--both Jews and Greeks--Christ is God's power and God's wisdom — 1 Corinthians 1:22-24 | A Faithful Version (AFV) Holy Bible, A Faithful Version © 2020 A Faithful Version. All Rights Reserved. Cross References: 1 Kings 13:3; Proverbs 8:1; Matthew 12:38; Luke 2:34; Luke 11:49; John 4:48; Romans 1:7; Romans 1:16; Romans 8:28; 1 Corinthians 1:18; 1 Corinthians 1:21; 1 Corinthians 1:30; 1 Corinthians 2:2; 1 Corinthians 2:14; 1 Corinthians 4:10; Galatians 3:1

[infinitysisters]

“The New Testament in the original Greek is not a work of literary art : it is not written in a solemn, ecclesiastical language, it is written in the sort of Greek which was spoken over the Eastern Mediterranean after Greek had become an international language and therefore lost its real beauty and subtlety.

In it we see Greek used by people who have no real feeling for Greek words because Greek words are not the words they spoke when they were children. It is a sort of “basic” Greek; a language without roots in the soil, a utilitarian, commercial and administrative language. Does this shock us? It ought not to, except as the Incarnation itself ought to shock us.

The same divine humility which decreed that God should become a baby at a peasant-woman’s breast, and later an arrested field-preacher in the hands of the Roman police, decreed also that He should be preached in a vulgar, prosaic and unliterary language. If you can stomach the one, you can stomach the other.

The Incarnation is in that sense an irreverent doctrine: Christianity, in that sense, an incurably irreverent religion. When we expect that it should have come before the World in all the beauty that we now feel in the Authorised Version we are as wide of the mark as the Jews were in expecting that the Messiah would come as a great earthly King.

The real sanctity, the real beauty and sublimity of the New Testament (as of Christ’s life) are of a different sort: miles deeper or further in.”

—

CS Lewis, intro to JB Phillip’s translation of the New Testament letters, 𝘓𝘦𝘵𝘵𝘦𝘳𝘴 𝘵𝘰 𝘠𝘰𝘶𝘯𝘨 𝘊𝘩𝘶𝘳𝘤𝘩𝘦𝘴, 1947

[artandthebible]

Christ Driving the Money Changers from the Temple

Artist: (El Greco) Doménikos Theotokópoulos (Greek, 1541-1614)

Date: 1570-1575

Medium: Oil on Canvas

Collection: MInneapolis Institute of Art, Minneapolis, Minnesota, United States

Description

In this tempestuous scene, El Greco depicted an angry Christ driving the moneychangers from the Temple. An uncommon theme, it became increasingly popular in the latter half of the sixteenth century. El Greco portrayed partially draped women and bare-chested men writhing and twisting to escape the blows of Christ's scourge, emphasizing the agitation of the participants and exaggerating their irreverence. The setting is one of classical grandeur, more reminiscent of an Italian Renaissance palace than of the sacred precincts of the Temple in Jerusalem.

Matthew 21:12-13 American Standard Version (ASV)

And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; and he saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers.

[discoveringorthodoxy]

The 9 Biblical Odes & What They Teach Us

When you go to a Matins service you may notice halfway through the service different hymns appearing called odes. But what are these odes?

The Biblical Odes (also known as canticles or odes) are a set of nine passages that are from Scripture and form the foundation for the odes in the canon (a major component of Matins). For our sake, in this article the Biblical Odes are referred to as the canticles, while the hymns that make up the canon are referred to as the odes so that there is no confusion between the two. While there are nine odes, only eight are used in the service every day (Marangos, 1999). The only time all nine odes are sung is during Great Lent, specifically on Tuesdays of Great Lent. However, it is the troparia without its respective verse in the odes that are used in most parishes today (with the exemption of the Magnificat and canons sung in monasteries).

Because none of the original scriptural canticles are read besides during Great Lent, the first part of the canon that is chanted is a verse called the irmos. The irmos is like an overture connecting the theme of the canon with the theme of the canticle (Marangos, 1999). This theme is then further developed by the subsequent troparia. The last hymn of an ode is called a katavasia. Therefore, in Matins, when we sing the katavasias after the Synaxarion (ex: Katavasias of the Theotokos), we are singing the last hymns of the each ode in the canon. Sometimes this katavasia is the irmos from another canon or it could even be repeating the irmos of the given ode like during Pascha (“Glossary of Liturgical Terminology.”). So overall, the general structure of a canon done today is the following: Irmos, troparia, and katavasia.

There are groups of the odes. The first two odes are based on psalms in the Scripture while odes three through seven are based on prayers. Because all of the odes are based on Scripture, it is very important to have an understanding of it to understand the odes themselves.

The First Ode (Exodus 15:1-19)

The first ode is based on the First Song of Moses (Exodus 15: 1-19). The first song of Moses occurs after Moses and the Israelites cross the Red Sea. In this song, the Israelites are praising and giving thanks to God for delivering them from Egypt. They recount all that God has done for them. When the Jews gathered for worship, they would sing the canticle of the Song of Moses so that they could be reminded of all the good works that God has done for them. Similarly, it teaches us today how God helped the Israelites in the past and prepares us to face any obstacles we may face in the future (Marangos, 1999). Because of this, the first ode helps us see how God prepares the way for the new Israel under the New Covenant of His Son, Jesus Christ.

Small Supplicatory Canon to the Theotokos. Ode i. Mode pl.4

"Crossing the waters as on dry land, in that way escaping from the evil's of Egypt's land, the Israelites cried out exclaiming: To our Redeemer and God now let us sing."

Katavasias of the Cross. Ode i. Mode pl. 4

"A cross did Moses inscribe, when with an upright stroke of his rod he divided the Red Sea for Israel who went on foot; then he turned and smote the sea, once again uniting it o'er Pharaoh's chariots, with transverse stroke portraying the invincible weapon. Wherefore, let us praise in song Christ our God; for He truly is glorified."

Canon of Pascha. Ode i. Mode 1.

"Resurrection day! O peoples, let us brilliantly shine. Pascha, the Lord's Pascha! For Christ our God has out of death passed us over into life, and likewise from earth to heaven, as we now sing unto Him a triumphal hymn."

The Second Ode (Deuteronomy 32:1-43)

The second ode is based on the Second Song of Moses (Deuteronomy 32: 1-43). The second Song of Moses occurs towards the end of Moses' life. This song was written because God told Moses that the people of Israel would go back on their covenant with God. So, God told Moses to write down and teach people this song to remind them of their covenant with God and so that the people would have no excuse when God calls out their transgressions. This ode is only said on Tuesdays of Great Lent due to the severe nature of the canticle ("Biblical Odes"). This ode emphasizes the woe, anger, and apostasy of man; the need for our repentance; and the vengeance of God (Marangos, 1999).

The Third Ode (1 Samuel 2:1-10)

The third ode is based on the Song of Hannah (1 Samuel 2:1-10). Hannah is the mother of Samuel, who was the last of the Judges of Israel. Hannah was one of the wives of Elkanah but was childless. Her womb was barren due to the Lord closing her womb. But, she prayed to God and promised to dedicate her son to the Lord if she were to have one. As a result, Samuel was born. These words from Hannah are often compared with Mary's words from the Magnificat. Because of Hannah's story, we often see a theme of God filling something barren: the Lord has given life to something void of it (Marangos, 1999). There is also the theme of the Lord giving riches and exaltations (Marangos, 1999).

Katavasias of the Cross. Ode iii . Mode pl. 4

"The rod is perceived as a figure of the Mystery, for by its blossoming it showed who was chosen to be priest. And for the Church that formerly was barren hath the Wood of the Cross now blossomed forth unto strength and steadfastness."

Canon of Pascha. Ode iii. Mode 1.

"Now everything, heaven and the earth and the nethermost regions, have all been filled with light. Let the entire creation therefore celebrate the rising of Christ. For it is established in Him."

Katavasias of the Transfiguration. Ode iii. Mode 4.

"The bow of the mighty is become weak, and the strengthless have girded themselves with power; wherefore my heart is established in the Lord."

The Fourth Ode (Habakkuk 3:1-19)

The fourth ode is based on the Prayer of Habakkuk (Habakkuk 3:1-19). Habakkuk was one of the Twelve Prophets who wrote during the Babylonian captivity. This ode deals with things such as revival, exaltation despite bad situations, losing everything due to sinfulness, and repentance. Another common theme is the glory of God. There is also the phrase "I have heard" shown in this ode, emphasizing how we have heard what God has done for others and ask Him to do the same for us (Marangos, 1999). We also begin to see the first steps of repentance here: obedience to the commandments of God (Marangos, 1999).

Katavasias on the Sunday of the Prodigal Son. Ode iv. Mode 2.

"When the Prophet foresaw Thy birth from a Virgin, he proclaimed it, crying: I have heard Thy report, and I was afraid; for from Thaeman, and out of the overshadowed holy mountain art Thou come, O Christ.

Katavasias of the Transfiguration. Ode iv. Mode 4.

"I have heard of Thy glorious dispensation, O Christ God, that Thou was born of the Virgin, that Thou mightest deliver from error those who cry: Glory to Thy power, O Lord."

Katavasias of Theophany. Ode iv. Mode 2.

"Cleansed with the torchlight and fire of mystic vision, the Prophet singeth hymns of mortals' renewal; His voice he raiseth, which is moved by the Spirit, showing the unutr'able Word's Incarnation, Who hath wholly crushed the dominion of the mighty."

The Fifth Ode (Isaiah 26:9-20)

The fifth ode is based on the Prayer of Isaiah (Isaiah 26:9-20). This takes place right before the Babylonian captivity, and this song (unlike the last ode) is more a song of victory than a song of defeat. This ode connects the light with the commandments. If you want to be illumined and enlightened, then focus on the commandments of God (Marangos, 1999). The canticle also talks about the raising of the dead as a prophecy, so we see this reflected in Ode 5.

Katavasias on the Sunday of Orthodoxy. Ode v. Mode pl. 4

"Thou, my Lord, didst come as Light to the world, a holy Light, turning those who praise Thee away from abysmal folly."

Katavasias of the Transfiguration. Ode v. Mode 4.

"O Thou Who didst hew the primordial light from the light, that Thy works might hymn Thee in light, O Christ, our Creator, guide our ways in Thy light."

Katavasias on the Sunday of the Pharisee & Publican. Ode v. Mode pl. 2

"O Good One, lighten with Thy divine light the souls of those who come to Thee early and eagerly that they may know Thee, O Word of God, the true God, Who callest us from the darkness of iniquities."

The Sixth Ode (Jonah 2:2-9)

The sixth ode is based on the Prayer of Jonah (Jonah 2:2-9). This prayer takes place when the prophet Jonah was swallowed by a sea creature after he disobeyed God's commandments. He stays in the belly for three days and three nights as a type of Christ's burial and Resurrection. In the belly of the whale, Jonah is praying to God after he recognizes his error and repents. The themes for this ode are calling sinners to repentance, the abyss of sin, and the honor of the Trinity (Marangos, 1999).

Katavasias on Sunday of the Prodigal Son. Ode vi. Mode 2.

"I am ever oppressed in a deep of sins, O Savior, and I am tossed in the gulf of life; but like Jonas from the sea monster so bring even me up out of the passions and preserve me."

Katavasias of the Cross. Ode vi . Mode pl. 4

"When Jonah, who was in the belly of the sea monster, stretched forth his hands in the form of a cross, he prefigured the saving Passion manifestly. Hence also, when he came forth on the third day, he indicated the supernal Resurrection of Christ God, Who was crucified in the flesh and enlightened the world by His Arising on the third day."

Small Supplicatory Canon to the Theotokos. Ode vi. Mode pl.4

"My petition, I pour out to the Lord, and to Him I will confess all my sorrows; For many woes fill my soul to its limits, and unto Hades my whole life has now approached, like Jonah, I pray to You, from corruption, O God, now raise me."

The Seventh Ode (Daniel 3:26-56)

The seventh ode is based on the Prayer of the Three Holy Children (Daniel 3:26-56). This prayer is found in the "apocryphal" parts of the Book of Daniel. In the book of Daniel, the three Hebrew youths are thrown into the furnace after they follow the commandments of God. But they are not consumed by the fire because an Angel of God (God) appears, and the fire becomes like water to the youths. This story is read in its entirety on Holy Saturday morning because, at this point, Jesus is in Hades preaching to the dead. One theme of this ode is that God is with us in our martyrdom, whether it be physical, financial, or other types of martyrdom (Marangos, 1999).

Canon of Pascha. Ode vii. Mode 1.

"The same One who delivered the Lads from fire, becoming a mortal man, suffers in the flesh; and by His Passion He arrays mortal nature with majesty free of all corruption, the only God of the fathers, blessed and supremely glorious."

Katavasias of Christmas I. Ode vii. Mode 1.

"The Servants nurtured piously together, with contempt regarding the impious king's decree, intrepidly faced the threat of holocaust, and while standing in the midst of flames they chanted thus, saying: O God of the fathers, you are blessed."

Katavasias of the Cross. Ode vii. Mode pl. 4

"The ungodly tyrant's most insensate decree affrighted common folk, breathing forth with threat wicked mouthings of blasphemy. But the Three Children were not struck with fear by rage wild and bestial, nor by roaring fire; but in an echoing and dew-besprinkling breeze, they stood amidst the fire and sang: O Thou supremely praised God of our Fathers and our God, for ever art Thou blessed."

The Eight Ode (Daniel 3:57-88)

The eighth ode is based on the Song of the Three Holy Children (Daniel 3:57-88). After the Angel appears in the fire and brings the Holy Youths protection, Hananiah, Azariah, and Mishael sing with the angels, praising God. On Holy Saturday, while also reading the entirety of Daniel 3:1-56, we also sing all the verses of the Song of the Three Holy Servants. We praise and sing to the Lord because He is in the furnace of Hell at this point along with everyone who has died (Marangos, 1999). The hymns say that in our present life this will also happen with us when we suffer some sort of martyrdom for Christ.

Katavasias of Dormition. Ode viii. Mode 1.

"We praise and we bless and we worship the Lord. Unto the Servants in the furnace, God's almighty Angel showed a flame burning the impious, but the saints cooling as with dew. Into a life-welling fountain He has made the Theotokos, gushing destruction upon death, but life to those who sing the hymn: We who have been redeemed chant in praise of the only Creator, exalting Him supremely unto all the ages."

Katavasias of the Theotokos. Ode viii. Mode 4.

"We praise and we bless and we worship the Lord. Guitless were those Servants in the furnace. The Son of the Theotokos went and rescued them. He who was prefigured then, having been incarnate now, is gathering the whole wide world into His Church to sing: 'O all you works of the Lord, to all ages sing praises to the Lord and exalt Him beyond measure'."

Canon of Pascha. Ode viii. Mode 1.

"Come on this illustrious day of Resurrection and day of Christ's Kingdom, let us receive the communion of the joy divine from the new fruit of the vine for eternal life, and highly extol Him as God unto the ages."

The Ninth Ode (Luke 1:46-55, 68-79)

The ninth and final ode is based on the Magnificat (Luke 1:46-55) and the Song of Zacharias, which is also known as the Benedictus (Luke 1:68-79). All of the other canticles come to their culmination with this ode (Marangos, 1999). The person who can step in the fire, liberate us from the belly of the whale, liberate us from Babylon, take us from the desert into Paradise, and allow us to cross the Red Sea is Jesus Christ, and He is born into the world for us through Mary (Marangos, 1999). And after we are told about Christ in the odes, we soon transition to the Divine Liturgy where we have a deeper connection with him.

As mentioned before, this is usually the only Biblical Ode whose verses we read during the service. You can see this when we sing the Magnificat during Matins.

Ode ix. The Magnificat. Mode 3.

Verse: My soul magnifies the Lord, and my spirit has rejoiced in God my Savior.

“Greater in honor than the Cherubim, and in glory greater beyond compare than the Seraphim; you without corruption gave birth to God the Word, and are truly Theotokos. You do we magnify.”

But you also have parts where the verses are not read. For example, after the Magnificat usually follows the ninth ode of the Katavasias for the service.

Katavasias for Summer. Ode ix. Mode 4.

"Your childbirth occurred without corruption. For God it was wearing flesh who came forth from your virginal womb. For He appeared on earth and made His dwelling among men. And therefore you O Theotokos we all magnify."

Small Supplicatory Canon to the Theotokos. Ode ix. Mode pl.4

"Saved through you, O pure Virgin, hence we do confess you to be most truly the birthgiver of our Lord; with choirs of bodiless Angels, you do we magnify."

Canon of Pascha. Ode ix. Mode 1.

"O my soul, magnify Him who willingly suffered, was buried, and a rose from the grave on the third day. Arise, shine! Arise, shine, O new Jerusalem! Shine! For the glory of the Lord has risen upon you. Zion, exult and be glad now. O pure Mother of God, rejoice, celebrating the resurrection of Christ your Son!"

Conclusion

Overall, the nine odes help us in navigating our salvation journey. They teach us what God has done for us, but also show us that God can be wrathful. They teach us about how God grants us life and about repentance. Finally, they teach us about how God protects those who follow his commandments and about the greatness of our God in all these things.

Next time you attend Matins or any service that has the canons, I hope you'll keep the stories of the canticles in mind. Pay attention to the songs that are being sung and see what you can learn about our faith and our journey to repentance! May God bless you all.

-Joanna

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Works Cited

“Biblical Odes.” OrthodoxWiki, orthodoxwiki.org/Biblical_Odes#cite_note-1.

“Glossary of Liturgical Terminology.” Holy Trinity, Holy Trinity Cathedral, www.holy-trinity.org/liturgics/lazor-glossary.html. Accessed 24 Oct. 2023.

Marangos, Frank. “Tone 2.” Sing Praises to God: An Examination of the Eight Tones. 17 Dec. 1999, www.goarch.org/-/sing-praises-to-god-an-examination-of-the-eight-tones?redirect=%2Fchapel%2Fchant%2F&_com_liferay_asset_publisher_web_portlet_AssetPublisherPortlet_INSTANCE_FCDSMkO4ID2i_viewSingleAsset=true.

Katavasias taken from the Antiochian Orthodox Christian Archdiocese of North America and from Digital Chant Stand. Paraklesis text taken "The Service of the Small Paraklesis to the Most Holy Theotokos" by Holy Cross Orthodox Press

[greenmoons]

Mal apples refrence

Once upon a time long long ago, someone wrote the story about Adam and Eve in Eden. You know the story? The serpent convinced Eve to eat the forbidden fruit and then god kicked them out of eden?

So people have this headcanon (because it is considers headcanon and you all know that!) that the forbidden fruit was an apple? It because in Latin the meaning of the word 'malum' is evil and apple. The tree in Eden was called 'The tree of the knowledge of good and evil', and eating it was considered a sin, so the apple was identified as something evil.

Now, let's take it to descendants, firstly the apple is known as an evil fruit, it's one of the singatures of the Evil Queen, but the one with apples all the time is Mal and not Evie. Because of her name, because Mal, is part of the latin word for apple, so she got the apples. In the song 'Ways to be Wicked' Mal spread out corrupted apples to release the evil side of everyone. And this another allusion to the story. Because Mal is basically a dragon, and dragons are serpent like creatures (the new testament even called serpent dragons somewhere). Mal is a serpent who causing people to break the rules, like the serpent in Eden.

The serpent also described as satan or devil, and we all know who's Mal father is right? :) Her father is Hades, and he is the ruler of hell, the place where all the sinners go. So Mal make them sin so they'll go the her father's world.

And just another cute refrence, King Beast real name is Adam and Evie's name without the i is Eve, so both of these names has a connection to Mal.

The idea of this post come from conversation with @punk-spider-lilliss so thank you very much and most of the information is from wikipedia so sorry if there are mistakes.

[vulturesouls]

Title page of the Gospel of Luke

Byzantine, early 13th century AD

Some marginalia:

A peacock and a cat of some sort.

Walters Art Museum W.528.116R

[asinglesock]

so much evil glee that I went to open Tumblr and accidently typed "evil glee" instead