εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”
“to announce the Good News of victory in battle”
“The spirit (ruach) of the Lord GOD is upon me,
because the LORD has anointed (mashach) me;
he has sent me to bring glad tidings (בָּשַׂר bāsar) to the poor,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God...”
because the LORD has anointed (mashach) me;
he has sent me to bring glad tidings (בָּשַׂר bāsar) to the poor,
to heal the brokenhearted,
to proclaim liberty to the captives
and release to the prisoners,
to announce a year of favor from the LORD
and a day of vindication by our God...”
θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)
(“to perceive, discover, ponder a deeper meaning”)
Have you ever greeted someone with “glad tidings” or a person offered you the same in return? The question would be the same if “glad tidings” was substituted by the word gospel. Many Christians tend to think the word gospel is unique to the Christian experience bearing the names Mark, Matthew, Luke and John. Historically, the English word that comes to us as gospel has a rich foundation in the cultures of the Ancient Near East as well as the Persian and Greek military empires. In the pages of the Old Testament, glad tidings (bāsar) is often associated with war, notably victory. The victor and citizens sing the “glad tidings” of a new way of living that the victory has effected. More specifically, numerous uses of glad tidings (bāsar) in the Old Testament focus on David as victor in battle or protection from the enemies of Israel. Accounts of victorious battles or protection from enemies were often couched in the language of glad tidings (bāsar).
Around the time of Alexander the Great when a Greek translation of the Hebrew Scriptures occurred (a text known as the Septuagint and commonly abbreviated by the Roman numeral LXX (70) because it is believed that 70 elders were involved in the production of the Greek translation) “to bring glad tidings (bāsar)” was translated εὐαγγελίζω (euaggelizo, gospel) “To announce good news” in the Persian-Greek era was to announce victory over one’s enemy or enemies. In time, the use of euaggelizo (good news, gospel) appeared to be somewhat restricted to news of victory concluding a war. While there were (and still are!) many events that constitute “good news,” Alexander’s time opted for a more restrictive identity of “good news” linked to a victorious end of a war or military campaign.
Prior to Alexander the Great and still within the Tradition of Abraham, Isaac and Jacob, Advent’s Prophet of Hope made use of glad tidings (bāsar), especially in the chapters beginning at 40 and certainly including today’s proclamation from chapter 61. In the Isaian text proclaimed last week, “glad tidings (bāsar)” was news intimately linked to freedom from captivity, a freedom that resulted from the transformation (not annihilation) of obstacles. “Go up on to a high mountain, Zion, herald of glad tidings (basar); cry out at the top of your voice, Jerusalem, herald of good news (basar)! Fear not to cry out and say to the cities of Judah: Here is your God! Here comes with power the Lord GOD, who rules by his strong arm; here is his reward with him, his recompense before him. Like a shepherd he feeds his flock; in his arms he gathers the lambs, carrying them in his bosom, and leading the ewes with care (Isaiah 40:9-11).”
Around the time of Alexander the Great when a Greek translation of the Hebrew Scriptures occurred (a text known as the Septuagint and commonly abbreviated by the Roman numeral LXX (70) because it is believed that 70 elders were involved in the production of the Greek translation) “to bring glad tidings (bāsar)” was translated εὐαγγελίζω (euaggelizo, gospel) “To announce good news” in the Persian-Greek era was to announce victory over one’s enemy or enemies. In time, the use of euaggelizo (good news, gospel) appeared to be somewhat restricted to news of victory concluding a war. While there were (and still are!) many events that constitute “good news,” Alexander’s time opted for a more restrictive identity of “good news” linked to a victorious end of a war or military campaign.
Prior to Alexander the Great and still within the Tradition of Abraham, Isaac and Jacob, Advent’s Prophet of Hope made use of glad tidings (bāsar), especially in the chapters beginning at 40 and certainly including today’s proclamation from chapter 61. In the Isaian text proclaimed last week, “glad tidings (bāsar)” was news intimately linked to freedom from captivity, a freedom that resulted from the transformation (not annihilation) of obstacles. “Go up on to a high mountain, Zion, herald of glad tidings (basar); cry out at the top of your voice, Jerusalem, herald of good news (basar)! Fear not to cry out and say to the cities of Judah: Here is your God! Here comes with power the Lord GOD, who rules by his strong arm; here is his reward with him, his recompense before him. Like a shepherd he feeds his flock; in his arms he gathers the lambs, carrying them in his bosom, and leading the ewes with care (Isaiah 40:9-11).”
True to his time and culture, while Isaiah employed familiar military language - for example, “power,” and “rules by his strong arm” — victory has a twist: the ‘good news’ of feeding, carrying and leading. These actions are at the heart of living, especially in and on a land that is often hostile to life. These actions became concrete images in the Old Testament describing (never defining, that is, limiting) the experience of salvation (yesha [a word sharing the same Hebrew root of the Holy Name, Jesus!]). Salvation (yesha) in the context of the Old Testament is about living on a land that is broad and wide, not hemmed in by a tight space. On this broad and wide land entrusted to one as gift, one has sufficient resources for a family to live: sufficient drinking water for family, livestock and crops. One has sufficient food for family and herd. Sufficient clothing and housing offers protection from nature (a scorching sun by day and surprisingly cold nights) and criminals. For Isaiah this was all experienced as pure and complete gift from a Providential God of Love.
For Isaiah, this proclamation of glad tidings (basar) is an act of creation. It brings into existence and establishes order and harmony that did not exist prior to the proclamation. Glad tidings (basar) is power that transforms even the most colossal obstacle into a vehicle of life and love. It is for this reason that one is anointed (mashach). The concrete image of an abundant ‘rubbing oil into’ (not a passive pouring of drops) equips the recipient with the power necessary to call being into existence. That is truly the work of Messiah whose root in Hebrew is means “anointed.” The Messiah whose birth we prepare to celebrate reminds us that we too have been anointed for mission through Baptism and Confirmation (and Ordination). Following the initiative of and working with the Holy Spirit, we model John the Baptist in speaking a word to burn complacency from our midst as the glad tidings of Divine Love are breathed into a waiting world and longing hearts.
For Isaiah, this proclamation of glad tidings (basar) is an act of creation. It brings into existence and establishes order and harmony that did not exist prior to the proclamation. Glad tidings (basar) is power that transforms even the most colossal obstacle into a vehicle of life and love. It is for this reason that one is anointed (mashach). The concrete image of an abundant ‘rubbing oil into’ (not a passive pouring of drops) equips the recipient with the power necessary to call being into existence. That is truly the work of Messiah whose root in Hebrew is means “anointed.” The Messiah whose birth we prepare to celebrate reminds us that we too have been anointed for mission through Baptism and Confirmation (and Ordination). Following the initiative of and working with the Holy Spirit, we model John the Baptist in speaking a word to burn complacency from our midst as the glad tidings of Divine Love are breathed into a waiting world and longing hearts.
Preface II of Advent
It is truly right and just, our duty and our salvation,
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
through Christ our Lord.
For all the oracles of the prophets foretold him,
the Virgin Mother longed for him
with love beyond all telling,
John the Baptist sang of his coming
and proclaimed his presence when he came.
It is by his gift that already we rejoice
at the mystery of his Nativity,
so that he may find us watchful in prayer
and exultant in his praise.
And so, with Angels and Archangels,
with Thrones and Dominions,
and with all the hosts and Powers of heaven,
we sing the hymn of your glory,
as without end we acclaim: ...
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
through Christ our Lord.
For all the oracles of the prophets foretold him,
the Virgin Mother longed for him
with love beyond all telling,
John the Baptist sang of his coming
and proclaimed his presence when he came.
It is by his gift that already we rejoice
at the mystery of his Nativity,
so that he may find us watchful in prayer
and exultant in his praise.
And so, with Angels and Archangels,
with Thrones and Dominions,
and with all the hosts and Powers of heaven,
we sing the hymn of your glory,
as without end we acclaim: ...
Collect
O God, Who see how Your people
faithfully await the feast of the Lord’s Nativity,
enable us, we pray,
to attain the joys of so great a salvation
and to celebrate them always
with solemn worship and glad rejoicing.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.
faithfully await the feast of the Lord’s Nativity,
enable us, we pray,
to attain the joys of so great a salvation
and to celebrate them always
with solemn worship and glad rejoicing.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.
Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen
