The bible in “the original Greek”: The Septuagint.

SEPTUAGINT sɛp'tu.ə.dʒɪnt noun. An ancient Greek translation of the Old Testament.

[Septuagintal sɛp.tu.ə'dʒɪnt.əl adjective.]

When you read the New Testament, and one of the apostles quotes the Old Testament, most of the time they’re not translating it from the original Hebrew. They’re quoting a Greek translation.

There wasn’t just one translation. Same as English versions of the bible nowadays, different translators had taken different shots at putting the Hebrew scriptures into Greek. Some Greek-speaking Jew in Jerusalem might put together something like a “King Jonathan’s Version,” or KJV; some Greek-speaking Jew in Egypt might’ve cobbled together an “Egyptian Standard Version,” or ESV; some curious gentile in Laodicea might’ve put together a “New Laodicean Translation,” or NLT… I could come up with more hypothetical reasons for these familiar initials, but you get the gist. But over time, copyists smooshed all these different Greek bibles together into one sorta-kinda-the-standard copy, and we call it the Septuagint.

Why’s it called the Septuagint? Funny story. According to a Pharisee legend, told in the Letter of Aristeas, King Ptolemy Philadelphius of Egypt wanted a copy of the bible for his famous Library of Alexandria. So he asked Jerusalem for translators; they sent him either 70 or 72 scribes, who cleverly answered Ptolemy’s test questions and got the job. Each were given their own room, got to translating, and when done all their translations miraculously matched, word-for-word. Therefore this is an inspired, inerrant translation of the bible. (Oh, and septuaginta is Latin for 70. It’s why people tend to use the abbreviation LXX, the Roman 70, for the Septuagint.)

Yeah, it’s as bogus as the myth KJV-only adherents have for their favorite translation. Because if it really were an infallible version of the bible, the New Testament authors would’ve quoted it, and only it, for their scriptures. Instead some apostles quoted it. And others translated the Hebrew for themselves. Paul went back and forth. Seems sometimes he just didn’t care for the way the Septuagint put it, and decided to phrase the original Hebrew in his own way.

Jesus of Nazareth, child prodigy.

Luke 2.41-52

Growing up, I’ve usually heard this story taught this way: Jesus, now that he’s old enough to go to temple, went there with the folks for Passover. Afterwards, he stuck around and got into an interesting chat with the rabbis, and lost utter track of time. Extending into days, if you can believe he never noticed the need to sleep, eat, pee, etc.

Meanwhile his unwitting parents got halfway back to Nazareth before finally noticing their son was absent. They turned back, finally found him talking shop in temple, and Mary rebuked him: “Your father and I were worried!” But Jesus came back with, “I was doing the work of my real Father.”

But, in order to maintain appearances—in order to look like an ordinary human boy, instead of exposing the fact he was secretly a God-boy—Jesus went back to Nazareth with them. Back to their confining, non-intellectual existence. Behaving himself, quietly waiting for another 18 years for his time to come.

Yeah, that interpretation’s got problems.

First let’s look at the actual story.

Luke 2.41-42 KWL

41Jesus’s parents went to temple every year to the Passover festival.

42When Jesus was 12 years old

they took him to the festival as customary.

As devout Jews, Joseph and Mary would’ve gone to temple three times a year, as the Law commanded. Ex 23.17, 34.23, Dt 16.16 It wasn’t an option; it’s what they did. It was katá to éthos/“by the custom,” or customary. They, and everyone in Nazareth who also followed the Law, would caravan to Jerusalem for Passover, Pentecost, and Sukkot. Probably stayed with family in Bethlehem, and went to Jerusalem during the day.

And of course Jesus went with them. Passover was a family thing. This wasn’t Jesus’s first Passover in Jerusalem. It was his 11th or 12th. (’Cause y’know, he missed that one when Herod Archelaus had gone nuts and killed a bunch of people.) The whole point of this feast, and every feast, was to celebrate what the LORD had done in the past, and pass the history down to your kids.

Deuteronomy 6.21-25 KWL

21Tell your child, “We were slaves to Pharaoh in Egypt,

and the LORD brought us out of Egypt with a mighty hand.

22The LORD gave prophetic signs and miracles, mighty—and bad—

to Egypt, Pharaoh, and all his house, right before our eyes.

23He brought us out of there, because he came to us

to give us the land he promised our ancestors.

24The LORD ordered us to do these duties, to live like today,

to fear our LORD God, who’s good to us every day.

25It’s only right of us that we keep doing this command

before our LORD God, like he charged us to.”

How Jesus became “Jesus the Nazarene.”

Imagine calling him “Jesus the Bethlehemite.” Hmm. Well, we’d have got used to it.

Matthew 2.19-23.

As we know from Luke, both Mary and Joseph were originally from Nazareth, but had to go to Bethlehem for survey reasons, and Jesus was born while they were there. But Matthew never told that part of the story; only that Jesus was born in Bethlehem. Mt 2.1 If all you had was that gospel, you’d think that’s where they lived already. And maybe that’s what the author of Matthew believed.

’Cause what happened was after Joseph took the family to Egypt to escape Herod’s mad little bout of infanticide, God finally lets him know it’s safe to return… and in returning Joseph “came to settle in a city called Nazareth,” Mt 2.23 KWL which implies he hadn’t already settled in Nazareth, and just hadn’t been home in a while.

Well. Assuming, as most of us do, that Jesus was born around the year 7BC; that he was about two-ish when Herod came a-killing (round 5BC), and that the reason they needed to hightail it to Egypt was because Herod wasn’t gonna die for a while (which he did in late March 4BC), that’s roughly the time we’re talking about.

Matthew 2.19-22 KWL

19 On Herod’s passing, look: The Lord’s angel appeared in a dream to Joseph in Egypt,

20 saying, “Get up. Take the child and his mother.

Go to Israel’s land: Those who sought the child’s life are dead.”

21 Getting up, Joseph took the child and his mother and went to Israel’s land.

22 Hearing Archelaus Herod was made Judea’s king after his father Antipater Herod, Joseph feared to go there.

After negotiating in a dream, he went back to a part of the Galilee.

But as you can see, once Joseph got back to Israel, he realized Judea was in no way a safe place to raise Jesus. ’Cause the Herod family was still in charge, and the crazy side of the Herod family was still in power.

Getting drenched in the Holy Spirit.

Spirit baptism is a controversial topic. ’Cause it involves power, and people either covet power, or fear it.

Luke 3.16-17 KWL

16 In reply John told everyone, “Indeed I baptize you in water.

And one stronger than me comes. I’m not able to loose his sandal strap.

He’ll baptize you in the Holy Spirit and fire.

17 The winnowing-shovel is in his hand to thoroughly clean his threshing-floor.

He’ll gather together the grain in his silo.

He’ll burn up the straw with endless fire.”

Getting baptized, ritually washed, in water was not a new idea for John the Baptist’s listeners. Any time they wanted to be clean for worship, they baptized themselves and waited till sundown. John’s baptism, for those who were repentant of their sins, was a little different. But Jesus’s baptism would be way different. It involved the Holy Spirit. And fire.

Before Jesus ascended to heaven, he told his students to wait in Jerusalem for that baptism, Ac 1.4-5 and 10 days later this happened:

Acts 2.1-4 KWL

1 When the 50th day after Passover drew near, all were together in one place.

2 Suddenly a roar came from heaven, like a mighty wind sounds,

and it filled the whole house where they were sitting.

3 Tongues, like fire, were seen distributed to them,

and sat on each one of them, 4 and all were filled with the Holy Spirit.

They began to speak in other tongues,

in whatever way the Spirit gave them the ability.

This, we recognize, is the baptism of the Holy Spirit and fire which both John and Jesus spoke of.

A number of Christians believe this was a one-time deal. The brand-new church, needing a kick in the pants from God to go out and do everything Jesus commanded them to, had God the Holy Spirit specially appear to them, prove he was among them, empower them, and from there they could go out and do the work of mighty Christians. Wouldn’t need to do it twice.

A larger number of Christians believe this so wasn’t a one-time deal. ’Cause it happened again. And again. And again and again and again. Happened to us. Still happens.

Yep, Christians have our own definition of “season.”

SEASON 'si.zən noun. An indeterminate period of time during which something happens.

Properly a season is a well-defined period of time. But people like to play fast and loose with how well-defined it actually is.

As soon as the weather switches to cold, whether that’s in November as usual, or freakishly earlier like September, people (Game of Thrones nerds included) start talking about winter: Winter’s coming. Some will go so far as to say winter’s here.

Winter’s not here till the winter solstice, which in the northern hemisphere is 21 December. Winter is defined by the time between the day of the year with the least daylight, and the next time we have equal day and night. Ends at the vernal equinox, 20 March. But that’s considered the scientific definition of winter, the too-literal definition. Winter means “the cold season,” however long that season lasts.

This sort of fudgery also happens with Christmastime. Again, Christmastime has a defined time: Starts on Advent, which begins the fourth Sunday before Christmas; ends at Epiphany, 6 January. And again, people figure “it’s beginning to look a lot like Christmas” as soon as the stores start selling Christmas things—right after Halloween. Half of them object in rage: The Christmas season starts on Black Friday! Period! The rest of us actually like Christmas, and don’t mind it stretching back a little further. But it ends, as we all know, at midnight 26 December, when it’s time to take down the tree… then start debating whether Kwanzaa is a real holiday.

But as you notice, the human tendency is to take something which has limits and boundaries… then sand away at those edges till they’re nice and soft. Or till they break, and the contents spill over into whatever form we’ve invented.

So, “season.” As defined as ordinary seasons actually are, whenever we Christians start to talk about seasons, we don’t always talk about their boundaries. We don’t usually know them. We might know when a season began—we know it after the fact. But we don’t know when theyll end. We don’t know when the next one is coming. We don’t even know what the next one will consist of. We know what we hope it’ll consist of: We want it to be a season of prosperity, of joy, of blessing, of hope, of grace, of miracles, of anything positive. We’d like the next season to be better than our current one. Especially when the current one sucks, ’cause it could be a season of depression, of sorrow, of suffering, of hardship, of poverty—and we want it to end, and be replaced by something much better.