Wednesday, July 28, 2021

J. Reuben Clark, “Satan’s Deception: Judas Iscariot”

 

Satan works in the world in various and devious ways. He assimilates so many good things and covers them so well that they look like truth instead of error. I often reflect upon poor Judas Iscariot, and that the basis of his trouble was gold. It was not gold for himself; it was gold for the group for some good purpose such as feeding the poor. Nor did he, I am sure, when he began his negotiations with the plotters, have any thought that the Master would suffer by what he was doing. I am sure that Satan called his attention the great miracles of the Savior: He had walked upon the water; He had healed the sick; He had raised the dead; at Nazareth, He had passed out through the crowd that would slay Him, and escaped unharmed. He had done the same again in Jerusalem when they thought to take His life; the raising of Lazarus had been but a short time before, and how could he assume that the Saviour would not again deliver Himself and he, Judas, have the thirty pieces of silver for the use of the Twelve.

 

Thus did Satan work in his mind, and that I am reasonably accurate in my assumption, is shown by the fact that when the Savior, moving along the road which God had laid down before for Him to follow, passed onward through His trials before Pilate and Herod, and then journeyed on to the cross, Judas took back his thirty pieces of silver and attempted to save the life of the Savior. Thus Satan, I repeat, disgusted his method of fraud. He makes error look like the truth. He makes unrighteousness look like righteousness, so much so that he well nigh leads astray the elect themselves. (Priesthood Session, October 1934, in David H. Yarn, Jr., ed., J. Reuben Clark: Selected Papers [Provo: Brigham Young University Press, 1984], 203-4)

 

More Instances Where απαξ Does Not Denote “Finality”


 

It is said that he had more than a thousand talents when he came to Greece, and that he lent this money on bottomry. He used to eat little loaves and honey and to drink a little wine of good bouquet. He rarely employed men-servants; once or twice (απαξ και δις) indeed he might have a young girl to wait on him in order not to seem a misogynist. He shared the same house with Persaeus, and when the latter brought in a little flute-player he lost no time in leading her straight to Persaeus. They tell us he readily adapted himself to circum- stances, so much so that King Antigonus often broke in on him with a noisy party, and once took him along with other revellers to Aristocles the musician; Zeno, however, in a little while gave them the slip. (Diogenes Laertius, Lives of the Eminent Philosophers, 7.13)

 

Yet once more I would like to speak (απαξ ετ' ειπειν), but not a dirge. (Aeschylus, Agamemnon, 1322)

 

And the Lord spoke to me, "I have spoken to you once and twice (απαξ και δις) saying, 'See this people and look, they are in a stiff-necked people. (Deut 9:13 | Lexham English Septuagint)

 

Nels Lars Nelson (1862-1946) on the Cross Being the Ensign of Heaven

Writing in 1941, Nels Lars Nelson wrote the following about the Gospel and that of Nazism (a topic that had a lot of "contemporary currency"):

 

What does the Cross stand for? First, Love: “Greater love hath no man than this, that a man lay down his life for his friends.” Second, Truth: “Ye shall know the truth, and the truth shall make you free.” Third, Justice: “Do ye unto others as ye would be done by.” Fourth, Honor: “Thou shalt not lie, steal, bear false witness,” and so on. Fifth, Personal Purity: “Thou shalt not commit adultery—nor even look upon a woman to lust after her.” Sixth, Peace: “Blessed are the peace-makers”; also, “If thine enemy compel thee to go a mile, go with him twain.” Seventh, Mercy and Forgiveness: “Greater joy in heaven over one sinner that repents, than over ninety-nine that need no repentance.” The list might be extended to include all the moral and spiritual values—values sneered at by Swastika adherents as “virtues of the weak.” Whence we reach the conclusion that the Cross is the ensign of heaven.

 

What then can be said for the Swastika? First as a source: while the Cross is fed by a living stream, the Swastika draws life only from a stagnating pool forever cut off from the stream. Does the Swastika stand for love? No; only for hate and destructiveness. Does it have a background of honor, truth, justice? No; “To lie, betray, even to kill, are justifiable when policy demands.” Does it ever show mercy, forbearance, kindliness? No; only the strong—only the superman—is entitled to rule. What then are its mainstays? Hate, compulsion, and fear. Hate for the master wheel, compulsion for the driving power, fear for oiling the cogs. “Toe the mark, verdampte!—Ya, ya mein herr!” The Swastika is therefore the ensign of hell.—Ecrasez l’infame. (Nels Lars Nelson, Second War in Heaven: As Now Being Waged by Lucifer Through Hitler as a Dummy [Independence, Miss.: Zion’s Printing and Publishing Co., 1941], 227-28, emphasis in original)

 

For more on the cross being held in high esteem in the Latter-day Saint tradition, see:

 

John Hilton III, Considering the Cross: How Calvary Connects Us with Christ (Salt Lake City: Deseret Book, 2021)

λογιζομαι in the Brill Dictionary of Ancient Greek


 

λογίζομαι λόγος impf. ἐλογιζόμην ‖ fut. λογιοῦμαι, rar. λογίσομαι ‖ aor. ἐλογισάμην ‖ pf. λελόγισμαι ‖ ppf. (ἐ)λελογίσμην ‖ aor. pass. ἐλογίσθην ‖ fut. pass. [λογισθήσομαι] ① mid. ⓐ to calculate, count, estimate ▶ abs. Hdt. 2.16.1 etc.; ψήφοισι with stones Hdt. 2.36.4; καί …πεντακισχίλια καὶ μύρια λογίζονται εἶναι (τὰ ἔτεα) they calculate that (the years) are 15,000 Hdt. 2.145.2; μὴ ψήφοις ἀλλʼ ἀπὸ χειρός not with pebbles, but with the fingers Aristoph. Ve. 656; τοὺς τόκους interest Aristoph. Nub. 20; ▶ with acc. τὰς βλάβας ἃς ἐλογίζετο αὑτῷ γεγενῆσθαι the damage he estimated he had suffered Demosth. 21.176; τὴν ἀξίαν ἑκάστου the value of each thing Arr. EpictD. 2.23.6 | to include: τὸν Πᾶνα τῶν ὀκτὼ θεῶν λογίζονται εἶναι they include Pan among the eight gods Hdt. 2.46.1 ‖ to put sthg. on one’s account, charge, debit: δώδεκα (μνᾶς) twelve (minas) Aristoph. Pl. 381; τἀνηλωμένα expenses Demosth. 18.113; τῇ τύχῃ to fate Xen.11.16.3; ▶ τί τινι sthg. to s.o. Lys. 32.24 ‖ to verify accounts ▶ τινι of s.o. Aristot. Ath. 48.3, al. ⓑ to consider, reflect, think ▶ τι sthg. Soph. O.T. 461 Hdt. 9.53.4 Thuc. 1.76.2 NT Phil. 4:8 (also in a voluntary sense, cf. infra c) etc.; ▶ περί τινος concerning, on sthg. Hdt. 2.22.2 Xen. Mem. 4.3.11 etc.; Σμέρδιν τὸν Κύρου μηκέτι ὑμῖν ἐόντα λογίζεσθε consider that Smerdis son of Cyrus is no longer alive Hdt. 3.65.5; ἐλογίσατο αὐτήν …εἰς μεθύουσαν he considered her to be drunk VT 1 Sam. 1:13; ▶ with ὡς or ὅτι that …λογισάμενος ὅτι οἷόν τε εἴη thinking it to be possible Xen. Hel. 2.4.28; ἐλογίζοντο ὡς εἰ μὴ μαχοῖντο, ἀποστήσοιντο μὲν αἱ περιοικίδες αὐτῶν πόλεις they considered that if they had not fought, the surrounding cities would have defected Xen. Hel. 6.4.6; πρὸς ἐμαυτὸν δʼ οὖν ἀπιὼν ἐλογιζόμην ὅτι τούτου μὲν τοῦ ἀνθρώπου ἐγὼ σοφώτερός εἰμι when I went home, I thought I knew more than that man Plat. Ap. 21d; ▶ with inf. that …ἐκ τούτων τῶν λόγων τοιόνδε τι λογίζομαι συμβαίνειν I think that a conclusion such as this follows from such reasonings Plat. Gorg. 524b; οὐκ ἐλογίσατο παρʼ ἑαυτῷ ὅτι δούλων …ἥδε ἐστὶν ὑπηρεσία he did not reason with himself that this service is for slaves Phil.2 Somn. 2.30 ‖ to conclude, deduce, establish: ἐλογισάμην …με φῦναι I concluded that I had been born Eur. Or. 555; ὅτι …τὴν ὑμετέραν πόλιν δυναίμην ἂν παραστήσασθαι ἔξεστί σοι ἐκ τῶνδε λογίζεσθαι you can deduce from this that I could enslave your city Xen. Hel. 6.1.5 ⓒ to count on, rely, expect: εἴ τις δύο ἢ κἀπὶ πλείους ἡμέρας λογίζεται if one counts on two or even more days Soph. Tr. 944; ἐλογίζετο κατύπερθέ οἱ τὰ πρήγματα ἔσεσθαι τῶν Ἑλληνικῶν he was convinced that he would be superior to the Greeks Hdt. 8.136.3; λογιζόμενοι ἥξειν ἅμα ἡλίῳ δύνοντι counting on arriving at sunset Xen. An. 2.2.13; δῆλος ἦν εὐδαίμονα μὲν αἰεὶ ἔσεσθαι τὴν πατρίδα λογιζόμενος his idea clearly was that the nation would be forever prosperous Xen. Ag. 7.3 ⓓ in a voluntary sense to think, contrive, plot: ἀδικίαν injustices VT Ps. 51:4; εἰς ἐμὲ ἐλογίσαντο πονηρά they plotted malicious acts against me VT Hos. 7:15 | ▶ int. obj. λ. ἐπί τινα λογισμόν to contrive a plot against s.o. (of God) VT Jer. 18:11 ② pass. (aor. and pf., rar. pres.) ⓐ to be counted, calculated, estimated Hdt. 3.95.1 etc.; χρήματα …εἰς ἀργύριον λογισθέντα a sum calculated in silver Xen. Cyr. 3.1.33; ὁπλῖται …ἐλογίσθησαν οὐκ ἐλάττους δισμυρίων it was estimated that there were no less than 20,000 hoplites Xen. Hel. 6.1.19 | ▶ with dat. to be taken into account, fig. NT 2 Cor. 5:19; ἐλογίσθη αὐτῷ εἰς δικαιοσύνην it was reckoned as justice for him VT Gen. 15:6 , Ps. 105:31 etc. ‖ fig. to be estimated, considered: ὡς αἱ ἀλλοτρίαι λελογίσμεθα αὐτῷ we have been considered by him as strangers VT Gen. 31:15 ⓑ to be considered, pondered Plat. Tim. 34b, Phaedr. 246c; subst. ptc. τὸ λελογισμένον reflection, judgment, common sense Eur. I.A. 386 Luc. Nigr. pref. (Franco Montanari, The Brill Dictionary of Ancient Greek [Leiden: Brill, 2015], S.V. λογιζομαι)

 

Απαραβατος in The Brill Dictionary of Ancient Greek


 

ἀπαράβᾰτος -ον [παραβαίζω] inviolable, immutable Plut. Def. orac. 410f etc. | infallible Iambl.1 Pyth. 28.135 etc. | perpetual NT Heb. 7:24 ‖ untransgressing Ios. A.I. 18.266 etc. ♦ adv. ἀπαραβάτως immutably Arr. EpictD. 2.11.17, 2.15.1 ‖ correctly, infallibly Did.1 Trin. 2.7 (597c). (Franco Montanari, The Brill Dictionary of Ancient Greek [Leiden: Brill, 2015], S.V. απαραβατος)

ὠφέλῐμος in The Brill Dictionary of Ancient Greek


 

ὠφέλῐμος -ον [ὠφελέω] useful, helpful, beneficial, profitable, of things Thuc. 2.46 etc.; ▶ τινι to s.o. Eur. Ion 138 Thuc. 4.44.1, 7.64.2; ▶ ἔς τι for sthg. Thuc. 3.68.4; ὑπὲρ τοῦ κοινοῦ for the common good Xen. Cyr. 6.2.34; πρὸς τὰς πολιτείας to the governments Plat. Rp. 607d | subst. τὸ ὠφέλιμον that which is useful Plat. Rp. 457d; τὸ ὑμῖν ὠ. your interest Thuc. 1.76.1 ‖ s.times of pers. Plat. Men. 98c, Rp. 461b (compar.) Xen. Mem. 2.7.9 ‖ compar. -ώτερος Thuc. 1.91.6 | superl. -ώτατος Plat. Theaet. 179a fem. -η Plat. Rp. 607d ♦ adv. ὠφελίμως usefully, in a useful way Xen. Mem. 4.4.1 Plat. Gorg. 470a ‖ superl. -ώτατα Xen. Hip. 6.1. (Franco Montanari, The Brill Dictionary of Ancient Greek [Leiden: Brill, 2015], S.V. ὠφέλῐμος)

 

Another Example of τρωγω being used Metaphorically, not Literally

In Aristophanes, Clouds, 924, we read:

 

γνώμας τρώγων Πανδελετείους.

 

According to the Brill Dictionary of Ancient Greek, this example of τρωγω is:

 

fig. com. γνώμας τ. Πανδελετείους to chew on the thoughts of Pandeleteios Aristoph. Nub. 924 (Franco Montanari, The Brill Dictionary of Ancient Greek [Leiden: Brill, 2015], S.V. τρωγω)

 

This is another refutation of the naïve claim of many Roman Catholic apologists that τρωγω is never used metaphorically in Greek.

 

For more, including a lengthy discussion of John 6, see my book:

 

“Do This in Memory of Me”: A Biblical and Historical Analysis of Roman Catholic Dogmatic Teachings Concerning the Eucharist and Sacrifice of the Mass

 

If anyone wants a PDF copy of this book, drop me an email at ScripturalMormonismATgmailDOTcom

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