Job's Tear = Coix lacryma-jobi

Job’ tear is Coix lacryma-jobi, a tall grain-bearing tropical plant of the family Poaceae ( grass family ) native to East Asia.  It is known as vjanti beads ( Sanskrit ), Juzudama 数株玉 ( Japanese ), yulmu 율무 ( Korean ), bali ( Malay ), luk dueai  ลูกเดือย ( Thai ).   In mandarin, its called 川谷 ( pinyin : chuān gǔ ) or 薏苡 ( pinyin : yì yǐ ) for the plant, and 薏仁 ( pinyin : yì rén ) for the grains.  They are sometimes also referred as coix seeds.

It has several synonyms : C. agrestis, C. arundinacea, C. exalatata, C. lacryma.

Job’s tear gets its name from the droplet-shaped seeds of the plant that resemble tears.  It is also related to the biblical man of the Old Testament’s Book of Job, who endured great suffering.  

The specific epithet lacryma-jobi, also derived from the tear-producing lacrimal grand located near the eyes.

It is often mistakenly referred  as Chinese pearl barley, despite the fact that its not same as barley ( Hordeum vulgare ), which is 大麦.

There are 2 varieties :

Coix lacryma-jobi var lacryma-jobi which has hard shelled pseudocarps which are very hard, pearly white, oval structures used as beads for making rosaries, necklaces, etc.

Coix lacryma-jobi var ma-yuen which is harvested as a cereal crop and is used medicinally in parts of Asia.

In Korea, a thick drink called yulmu cha 율무차 is made from powdered Job’s tear.

In Chinese cuisine, 薏米水 ( pinyin : yì mí shǔi ) is prepared by simmering whole polished Job’s tear in water and sweetening with sugar.

In Korea and China, distilled liquor are also made from the grain.

In Japan, it is used to make vineger.

Sin

In Romas 3, Paul proves that all humankind – Jew and Gentiles, religious and pagan – have sinned.  Both testaments have large and interesting vocabularies for the various forms of sin, showing how important a fact of human life sin really is.

The following paragraphs treat several of these words in the order of frequency of usage.  Sin is seen as the following things :

Falling Short ( hamartia, hamartēma, hamartanō, etc )

This word-group is the broadest and most frequent in the NT, occurring over 250 times.   The root idea is failing, missing the mark, “[falling] short of the glory of God” (Rom 3:23).  The most general word is harmatia, which can be sin in general or a specific act of sin.  The similar word hamartēma stresses individual acts.   The heretic Pelagius misquoted the golden-tongued preacher Chrysostom as saying that infants are without sins.   He should have checked the original Greek of that great preacher.  What he really said was “that infants were innocent of hamartēmata, individual acts of sin, and were not free from harmatia, which was sin in general” (Nigel Turner, Christian Words, p.413)

Unrighteousness, Iniquity ( adikia, adikos, etc )

This basic meaning of these words is “injustice” or “dishonesty” in classical Greek, and the common translations of the verb (adikeō) are “to do wrong”, “to be unjust”, “to hurt”.  Adikia is the opposite of uprightness.  A famous passage using this word is 1John 1:9 : “If we confess our sins, He is faithfull and righteous to forgive us our sins and to cleanse us from all unrighteousness.”

Trespass ( paraptōma )

Trespass ( paraptōma ), occuring twenty-one times in the NT. is used in one popular rendition of the Lord's Prayer : “Forgive us our trespasses.”  It means to fall ( piptō ) when one should have resisted a temptation or maintained a spiritual walk.  James tells us, “confess you sins [trespasses] to one another, and pray for one another” (5:16)

Iniquity ( anomia )

Occuring fourteen times, anomia literally means, “lawlessness”, though the word is generally translated “iniquity in the KJV tradition.  1John 3:4 uses anomia as a definition of sin.

Transgression ( parabasis )

Occurring only 7 times, parabasis means “violating a specific law’.  To trangress is to cross a line that God has drawn; it is a specific disobedience of a command.

Ungodliness ( asebeia, etc )

The noun for ungodliness occurs 6 times, the verb twice, and the adjective 10 times.  Just as eusebeia ( eu = good and sebeia = worship ) means “piety”, “godliness”, or “religion”, so this is the same root with the negative prefix a- ( as in atheist = “no God” ).  Asebeia is the impiety and irreverence of the village atheist, living in rebellion against God and godly standards.   It is irreligion in general.  Jude, quoting an ancient prophecy of Enoch preserved by the Holy Spirit, uses all three forms of this word in a trenchant way ( vv.15-18 ).

Debt ( opheilēma )

Debt ( opheilēma ) occurs in the sense of a sin in Matthew’s version of the Lord’s Prayer: “Forgive us our debts, as we also have forgiven our debtors” ( Matt 6:12 ).  Debts that we owe to God are sins.

Disobedience ( parakoē )

Disobedience ( parakoē ) occurs 3 times, including the very central passage on how sin entered our world : by one man's disobedience ( Rom 5:19 ).  The root idea is to neglect to hear and heed God’s commands.

Ignorance ( agnoēma )

Ignorance ( agnoēma ), sins commited inadvertently ( Heb 9:7 ), nevertheless need atonement by blood.  Ignorance is no excuse.

In face af all these words, which point out our shortcomings, we find the promise of 1John 1:7 reassuring :”The blood of Jesus His Son cleanses us from all sin.”

Source : The New Open Bible, Study Edition, 1990, Thomas Nelson, Inc.

Love : A Brief Etymology

There are several Greek words for “LOVE” , as the Greek language distinguished how the word is used.

· Agape ( agaph )

This word represents divine, unconditional, self-sacrificing, active, volitional and thoughtful love.

Love ( agaph ) is patient, love ( agaph ) is kind.  It does not envy, it does not boast, it is not proud – 1Corinthians 13:4

Agape is used in the N.T to describe the attitude of God toward His Son ( John 17:26 ), the human race, generally ( John 3:16 ; Rom 5:8 ) ; to convey His will to His children concerning their attitude on another  ( Matthew 22:39 ) ; and to express the essential nature of God ( 1John 4:8 ).

Christian love is the fruit of His Spirit in the Christian ( Galatians 5:22 ) ;  implicit obedience to His commandments ( John 14:15-21; 1John 2:5 , 5:3 ; 2John 1:6 ) ; sacrificial ( 1John 3:16 )

Although the word agape is often used to describe God’s love, yet it is also used in a negative sense  ( 2Timothy 4:10 ; John 12:43 ; John 3:19 )

· Phileo ( jila )

Phileo means friendship or brotherly love.  It is a dispassionate virtuous love, a concept developed by Aristotle ( 384 BC -322 BC ).  It includes loyalty to friends, family, and community, and requires virtue, equality and familiarity.

Anyone who loves ( jilwn ) their father or mother more than me is not worthy of me; anyone who loves ( jilwn ) their son or daughter more than me is not worthy of me – Matthew 10:37

Also found elsewhere in N.T. besides being known as brotherly love ( John 11:3, 36 ) , phileo is also implies as human’s response to something that is found to be delightful ( Matthew 6:5, 23:6 ; Luke 20:46 ; Rev 22:15 )

The other 2 words of love in Greek language : Eros and storge, were never used in the N.T.

· Eros ( erwz )

Eros is passionate love, with sensual desire and longing.  However, eros does not have to be sexual in nature.  It can be interpreted as a love for someone whom you love more than the phileo. 

· Storge ( storgh )

Storge means ‘affection’.  It is natural affection, like the felt by parents for offspring, almost exclusively as a descriptor of relationship within the family.

Jesus Motivates Peter - an OmgziVersion

¹⁵对西门彼得说：约翰的儿子西门，你爱 ( agapas, ἀγαπᾷς ) 我比这些更深麽？
彼得说：主阿，是的，你知道我爱 ( philio, φιλῶ ) 你。
耶稣对他说：你喂养我的小羊。

¹⁶第二次又对他说：约翰的儿子西门，你爱( agapas, ἀγαπᾷς ) 我麽？
彼得说：主阿，是的，你知道我爱 ( philio, φιλῶ) 你。
耶稣说：你牧养我的羊。

¹⁷第三次对他说：约翰的儿子西门，你爱 ( phileis, φιλεῖς  ) 我麽？
彼得因为耶稣第三次对他说你爱我麽，就忧愁，对耶稣说：主阿，你是无所不知的；你知道我爱 ( philio, φιλῶ ) 你。
耶稣说：你喂养我的羊。

18我實實在在的告訴你，你年少的時候，自己束上帶子，隨意往來；但年老的時候，你要伸出手來，別人要把你束上，帶你到不願意去的地方。

19耶穌說這話是指著彼得要怎樣死，榮耀神。說了這話，就對他說：你跟從我罷！

John 21:15-17

Chinese Union Version 和合本

with reference to

SBL Greek New Testament

¹⁵耶稣对彼得说：“西门^a，你曾说过会是第一个挺出^b为我牺牲的吗？ ”。彼得曾经大言愿意为耶稣两翼插刀，在所不惜^b。

彼得回答说：“稣哥，这还用说，我们永远是好兄弟，不过没有理由要我为你死酱大牺牲吧？”。彼得因为曾经否认认识耶稣^c，颜面扫地，不敢再轻言生死。

耶稣不介意说：“你牧养我的羊。”^e

¹⁶耶稣几乎有意试探彼得，又追问道：“西门，你愿意为我牺牲的吗？”

彼得还是有愧于人：“稣哥，我们只是好兄弟，为你死嘛^d，我怕就没酱伟大。”
耶稣说：“你牧养我的羊。”

¹⁷耶稣大概明白彼得的心情，说：“好吧！西门 。我们永远是好兄弟，不言生死。”不再给彼得施压力。
彼得想起自己曾经自夸会为耶稣牺牲^b，却又三次不承认耶稣^c，心里惭愧难过，回答说：“稣哥，我是怎样的一个人，你是知道的。我们虽然是好兄弟，可是我实没有资格为你牺牲。”　
耶稣还是肯定的对彼得说：“你牧养我的羊。”

18 耶稣告訴彼得，你以前年少的時候，过你自己的生活；但以后年老的時候，你不再为自己活。

19耶穌說這話是指彼得要死得很惨，但是为神而死。說了這話，就對他說：你跟從我罷！

John 21:15-17

OmgziVersion

References :

a. Mark 3:16

b. Matthew 26:33-35

c. Matthew 26:69-75

d. John 15:13 

e. John 10:11

10 Points Solutions to Address Bahasa Melayu/Indonesia Bible and Other Related Issues

诠释圣经的原则 Biblical Hermeneutic Principles

1、圣灵的引导

保惠师，就是父因我的名所要差来的圣灵，他要将一切的事指教你们，并且要叫你们想起我对你们所说的一切话。（约14 :26 ）

等真理的圣灵来了，他要引导你们明白（原文作进入）一切的真理；因为他不是凭自己说的，乃是把他所听见的都说出来，并要把将来的事告诉你们。( 约 16:13 )

只有神藉着圣灵向我们显明了，因为圣灵参透万事，就是神深奥的事也参透了。

( 林前2:10 )

2、经文的语法

旧约是由希伯来文和亚兰文写成、而新约则由希腊文写成。早在主前三世纪，已有希腊文的旧约圣经。而圣经的翻译工作一直都没有停止，至今已翻译至两千多种语言。

圣经虽经岁月的洗礼、又经多人抄译，内容却完全一致。信徒不必精通圣经原文，便已可了解上帝的旨意。

不过每一个翻译都牵涉诠释，掌握原文无可否认可帮助了解和欣赏原文文学、丰富的修饰、词汇的多重意义等。

他一切的信上也都是讲论这事。信中有些难明白的，那无学问、不坚固的人强解，如强解别的经书一样，就自取沉沦。( 彼后3:16 )

3、经文的文体

旧约39 本书及新约27本书里的各不同的文学体裁，有历史、叙事文、信件、诗歌、智慧文学、启示文学、法律体裁、福音书等。不同的文法体裁有其特殊的目的，并能造成不同的结果，如交错法（chiastic structure ） 。

例:诗篇里的交错法 ( 诗篇1: 1-6 ) :

A  ¹不从恶人的计谋，不站罪人的道路，不坐亵慢人的座位，

    ²惟喜爱耶和华的律法，昼夜思想，这人便为有福！

B  ³他要像一棵树栽在溪水旁，按时候结果子，叶子也不枯乾。

C    凡他所做的尽都顺利。

C’ ⁴恶人并不是这样，

B’   乃像糠秕被风吹散。

A’ ⁵因此，当审判的时候恶人必站立不住；罪人在义人的会中也是如此。
                ⁶因为耶和华知道义人的道路；恶人的道路却必灭亡。

        

4、历史文化背景

圣经是由超过40 人、历经1600 年左右而书。每一位作者的文化水平高低不一、身份地位不一样、历史背景不同、文化背景更是不同。掌握经文的历史背景、文化风俗、经济状态、政治背景、并对作者和读者的认识，方能跨越历史的鸿沟，分辨那些经文受当时文化区域的限制和影响。

5、神学

圣经是上帝所默示的话语（提后3:16）,要了解上帝的话语，也必须了解上帝的本性。

圣经从头到尾述说一个主题: 上帝的救赎计划。这显出圣经的一贯性与全面性。因此我们有必要以经解经、解释平行经文的异同、和比较个作者的独特神学重点。

Unclean Animals

Mammals

Of all the animals that live on land, those chew the cud and has a divided hoof are allowed to eat ( Lev 11:2-3 ), while those have only one of the two characteristics are impure. ( Lev 11:4 ).   Of all the animals that walk on all fours, those that walk on their paws are unclean. ( Lev 11:27 ).   　  

⁴ Camel 骆驼  ; ⁵ Hyrax  沙番 ; ⁶ Rabbit 兔子 ; ⁷ Pig 猪 ; ¹⁹ Bat 蝙蝠 ; ²⁹ Weasel 鼬鼠  ; ²⁹ Rat 鼫鼠  ( Levi 11 )

These are the animals you may eat :

⁴ Ox 牛, ⁴  Sheep 绵羊, ⁴ Goat 山羊, ⁵ Deer 鹿, ⁵ Gazelle 羚羊, ⁵ Roe Deer 麃子, ⁵  Wild Goat 野山羊, ⁵ Ibex麋鹿 , ⁵ Antelope 黄羊, ⁵ Mountain Sheep 青羊. ( Deut 14 )

Any other mammals which walk on their paws, with no hoof and/or chew the cud, which maybe unclean are :

            Bear, Cat, Dog, Squirrel, Tiger

Marine lives

Of all the creatures living in the water of the seas and streams you may eat any that have fins and scales.  But all creatures in the sea or streams that do not have fins and scales – whether among all the swarming things or among all the other living creatures in the water – you are to regard as unclean. ( Levi 11:9-10 )

Based on the Scripture, creatures with no fins and scales are unclean, therefore the following are considered forbidden  :

Abalone, Catfish, Clam, Crap, Cuttlefish, Eel, Jelly Fish, Lobster, Oyster, Prawn, Scallop, Shark,  Shrimp, Squid,

        

Birds

¹³ Eagle 雕 , ¹³Vulture 头雕 , ¹⁴ Kite 鹞鹰, ¹⁵ Raven 乌鸦, ^16-18 Owl 猫头鹰, ¹⁸ Gull 鱼鹰 , ¹⁶ Hawk 鹰, ¹⁷ Cormorant 鸕鶿 , ¹⁸ Osprey 秃雕 , ¹⁹ Stork 鹳, ¹⁹ Heron 鹭鸶 , ¹⁹ Hoopoe 戴鵀   ( Levi 11:13-19 )

Insects All flying insects that walk on all fours are to be regarded as unclean. ( Lev 11:20 ) 

However, some exceptions : those that have jointed legs for hopping on the ground , i.e

²² Locust蝗蟲 , ²² Katydid螞蚱 , ²² Cricket蟋蟀, ²² Grasshopper 蚱蜢 ( Lev 11:21-22 )

Reptiles & other Invertebrates

Of all the animals that move along the ground ( Lev 11:29 ), whether it moves on its belly or walks on all fours or on many feet ( Lev 11:41 ) :

                ^29-30 Lizard 蜥蜴, ³⁰ Gecko壁虎 , ³⁰ Skink蛇醫 , ³⁰ Chameleon 蝘蜓　

( Lev 11 ）

Some other unclean reptiles, which fit to the descriptions :

            Aligator, Snake, Turtle, Water Monitor

Do not defile yourselves by any of these creatures. Do not make yourselves unclean by means of them or be made unclean by them. ⁴⁴ I am the LORD your God; consecrate yourselves and be holy, because I am holy. Do not make yourselves unclean by any creature that moves along the ground. ⁴⁵ I am the LORD, who brought you up out of Egypt to be your God; therefore be holy, because I am holy. ( Lev 11 )

 ⁴⁶ “‘These are the regulations concerning animals, birds, every living thing that moves about in the water and every creature that moves along the ground. ⁴⁷ You must distinguish between the unclean and the clean, between living creatures that may be eaten and those that may not be eaten.’”  ( Lev 11 )

The idea of clean and unclean animals can be first found in the story of Noah and the Ark.  ( Genesis 7:1-2 ).   Then Moses in the wilderness, conveyed the Gods’ Law regarding the ceremonially unclean animal, with some descriptions of the ceremonial unclean and clean creatures. ( Lev 11 ; Deut 14 )

Those description, are however not a detailed one.  For sure, the list doesn’t include all the living creatures from 5 continents, which are non-relevant at all !  It may be sufficient for the Israelites, considering their lifestyle at that specific time, and availability of the creatures in the wilderness. 

Peter had a vision of God instructed him to eat unclean food. ( Acts 10:9-22 ). Although Peter refused, he later realized that God was instructing him not to refer the Gentiles as ‘unclean’,  and of God’s will to extend the salvation to the Gentiles.

Soon after Paul & Barnabas missionary journey to Asia Minor,  Jewish customary law was debated as if ought to be followed by the Gentiles believers. ( Acts 15 ).  The conclusion was that the Gentiles believers should abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. ( Acts 15:20 & 29 ) .

Further, Paul in his First Epistle to Timothy, assured that ‘everything God created is good, and nothing is to be rejected if it is received with thanksgiving’ ( 1Tim 4:4 ) as opposed to some hypocritical teachings ‘forbid people to marry and orders them to abstain from certain food’. ( 1 Tim 4:3 ). 

In the First Epistle to Corinthians, Paul again stress that ‘food does not bring us near to God’, thus it doesn’t matter what we eat.  But if whatever we eat or do, cause our brother or sister to fall into sin, then we are sin against Christ !  ( 1Corinthians 8 )

Jesus however teaches us in a different perspective. 

“ What goes into someone’s mouth does not defile them, but what comes out of their mouth , that is what defiles them.’’ ( Matthew 15:11 )

“ Don’t you see that whatever enters the mouth goes into the somach and then out of the body?  But the things that come out of a person’s mouth come fromteh heart and these defile them.  For out of the heart come evil thoughts – murder, adultery, sexual immorality, theft, false, testimony, slander.  These are what a defile a person; but eating with unwashed hands does not defile them.” ( Matthew 15 :17-20 )