Translation of the words "brother" and "cousin"

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hope said:
An interesting article but I found some flaws.
[1 Corinthians 7:34]1 Cor 7.34) “An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit.”
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not sure i follow…do not most Greek. texts show agamos ? It also makes sense to differentiate between widow and "unmarried’, where one spouse has left the other, just short of divorce…does not mean never married but an undone marriage ?
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I really like our discussions yes of course it would be write about Mary as we have no way of knowing all that Paul talked about.
Paul would not have known that there was anything to set straight. My point was that Jude who says he was a brother of James is not a sibling of Jesus or he would have said so. IMHO
 
The text I have in Greek does not it have it as the Greek word agamos as I have already stated. The point that Denny Burk tries to make is
3. Paul uses the term agamos to refer to those who have been married but now are no longer married.
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He uses two examples
[1 Corinthians 7:11]“If she does leave, let her remain unmarried, or else be reconciled to her husband.”
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He is trying to prove that this word means widow obviously it does not mean that here as her husband is alive. Paul is not saying that they are no longer married so he is wrong in this case.
The other example is
[1 Corinthians 7:34] “An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit.”
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The KJV translates it as:
34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
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I know most translate it as unmarried but the Greek word used here is gune and not as Denny Burk indicates as agamos. I believe that KJV has the most accurate translation and makes more sense. Mr Burk did not prove his thesis that Paul was a widower.
There is one other Person who was not married and praised the unmarried state
Matthew 19:12
Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage for the sake of the kingdom of heaven. Whoever can accept this ought to accept it.
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hope said:
My point was that Jude who says he was a brother of James is not a sibling of Jesus or he would have said so.
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I see your point , though the context is not quite the same. Jude does state his relation to Jesus as servant, and to James as brother…I mean after all, at best he could have only been is a half sibling, half brother. Jesus had another Father, physically and spiritually so to speak, where Jude had a physical father (Joseph, or as you would say Cleophas) and a spiritual father, in Christ. How do you explain that to Gnostics, very twisty, but quite the truth. Is that what he should have said to clear the air ?

So indeed Jude was a servant of Christ way more than his half sibling, or cousin.

As to James, calling him brother makes him whatever relation James was to Jesus, so was Jude.All the bases covered
 
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hope said:
There is one other Person who was not married and praised the unmarried state
Matthew 19:12
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not sure he praised but rather stated the facts;

“It is not good to marry - That is, if a man have not the liberty to put away his wife when she is displeasing to him. God had said, Genesis 2:18, It is not good for man to be alone, i.e. unmarried. The disciples seem to say, that if the husband have not the power to divorce his wife when she is displeasing to him, it is not good for him to marry. Here was a flat contradiction to the decision of the Creator. There are difficulties and trials in all states; but let marriage and celibacy be weighed fairly, and I am persuaded the former will be found to have fewer than the latter. However, before we enter into an engagement which nothing but death can dissolve, we had need to act cautiously, carefully consulting the will and word of God. Where an unbridled passion, or a base love of money, lead the way, marriage is sure to be miserable.” Clarkes commentary

https://biblehub.com/commentaries/clarke/matthew/19.htm

the following verse is interesting:

“Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.”
 
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Can you link any of them because everything I have found does not. Careful mcq it says that between unmarried and a virgin it is here that Greek is gune is used it continues to say the unmarried woman which uses agamos. Are you looking at the first instance or the second? So you say that Jude is also a half brother of Jesus? Is there any other scripture that says the same thing?
 
Your posted commentary was very interesting and I must admit that I was disappointed. They went from what Jesus said about divorce and skipped over what He said about remaining single. It just was dropped. I am sorry because up to that point it was interesting.
 
This site list all the uses of gune in scripture including the scripture we are discussing.
Here is another site that has the same thing Stongs
 
Ok will have to take a look…i was only looking at “unmarried”, which I thought agamos covers that widow meaning.
 
This scripture is not easy.
Here are three different translations:

|NRSV|34 and his interests are divided. And the unmarried woman and the virgin are anxious about the affairs of the Lord, so that they may be holy in body and spirit; but the married woman is anxious about the affairs of the world, how to please her husband.|
|Douay|34 And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.|
|NAB|34 and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband.|
|KJV|34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.|
Note that some of the translations say unmarried woman hence the first unmarried would translate as agamos and the woman as gune
Continued in next post
 
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but the rub comes in when you have the Greek which reads:
34: memeristai <3307> (5769) {DIVIDED ARE} h <3588> {THE} gunh <1135> {WIFE} kai <2532> {AND} h <3588> {THE} parqenoV <3933> {VIRGIN.} h <3588> {THE} agamoV <22> {UNMARRIED} merimna <3309> (5719) {CARES FOR} ta <3588> {THE THINGS} tou <3588> {OF THE} kuriou <2962> {LORD,} ina <2443> {THAT} h <5600> (5753) {SHE MAY BE} agia <40> {HOLY} kai <2532> {BOTH} swmati <4983> {IN BODY} kai <2532> {AND} pneumati <4151> {SPIRIT;} h <3588> de <1161> {BUT SHE THAT} gamhsasa <1060> (5660) {IS MARRIED} merimna <3309> (5719) {CARES FOR} ta <3588> {THE THINGS} tou <3588> {OF THE} kosmou <2889> {WORLD,} pwV <4459> {HOW} aresei <700> (5692) {SHE SHALL PLEASE} tw <3588> {THE} andri <435> {HUSBAND.}

This makes me wonder how any translation is unmarried woman. However, I also wonder if there is another Greek translation? The conclusion that I arrive at is that there isn’t enough evidence to say that it indicates a widow or widower.
 
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I thought agamos covers widow. I mean the end context is one who is free from relational entanglements save one with the Lord…unmarried, agamos, covers them all.Is not a widow free from having to please a spouse?

But agree the object here is female, and if I recall did the writer of article Try to expand this to cover males? …For sure I think it is enough for the proper use of agamos in other verse where Paul explicitly says he is (under agamos umbrella…virgin, unmarried, widower).
 
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I had to go back and find out how we got down this rabbit hole. It is far afield of the translation of cousins and brothers.

It was ascetism which if I understand you believed developed in the fourth century. Which according to Webster’s means Definition of ascetic

1 : practicing strict self-denial as a measure of personal and especially spiritual disciplinean ascetic monkan ascetic diet

2 : austere in appearance, manner, or attitude. This could include not marrying.
What I pointed out to you is the idea of not marrying for the sake of the kingdom began with Jesus.
However, it really has a very slight association with Jesus having sibling.
What is the evidence that Jesus had siblings? You have scripture that says that name brother of Jesus. If the usage of brothers always meant siblings that shared the same parent or parents than there would be no discussion. The facts are that it can be shown to mean other relationships. It is demonstrated that those named have other parents. It is shown in scripture that brother is used as n uncle. Jude was brought up that he says he is the brother of James. I believe you said that both of these were Jesus’ brothers. Didn’t you say that Jesus brothers were unbelievers?
I hope you had a great Thanksgiving. 🍗
 
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https://www.ecatholic2000.com/agreda/vol1/vol1.shtml
756. All these unmarried men gathered in the temple and prayed to the Lord conjointly with the priests, in order to be governed by the holy Spirit in what they were about to do. The Most High spoke to the heart of the high priest, inspiring him to place into the hands of each one of the young men a dry stick, with the command that each ask his Majesty with a lively faith, to single out the one whom He had chosen as the spouse of Mary. And as the sweet odor of her virtue and nobility, the fame of her beauty, her possessions and her modesty, and her position as being the firstborn in her family was known to all of them, each one coveted the happiness of meriting Her as a spouse. Among them all only the humble and most upright Joseph thought himself unworthy of such a great blessing; and remembering the vow of chastity which he had made and resolving anew its perpetual observance, he resigned himself to God’s will, leaving it all to his disposal and being filled at the same time with a veneration and esteem greater than that of any of the others for the most noble maiden Mary.
  1. While they were thus engaged in prayer the staff which Joseph held was seen to blossom and at the same time a dove of purest white and resplendent with admirable light, was seen to descend and rest upon the head of the saint, while in the interior of his heart God spoke: “Joseph, my servant, Mary shall be thy Spouse; accept Her with attentive reverence, for She is acceptable in my eyes, just and most pure in soul and body, and thou shalt do all that She shall say to Thee.” At this manifestation and token from heaven the priests declared saint Joseph as the spouse selected by God himself for the maiden Mary. Calling Her forth for her espousal, the Chosen one issued forth like the sun, more resplendent than the moon, and She entered into the presence of all with a countenance more beautiful than that of an angel, incomparable in the charm of her beauty, nobility and grace; and the priests espoused Her to the most chaste and holy of men, saint Joseph.
 
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  1. The holy angels obeyed their Queen and, visible only to Her, stood in attendance. In this glorious company She spoke to her spouse saint Joseph, and said to him: “My lord and spouse, it is just that we give praise and glory with all reverence to our God and Creator, who is infinite in goodness and incomprehensible in his judgments. To us, who are so needy, He has manifested his greatness and mercy in choosing us for his service. I acknowledge myself among all creatures as more beholden and indebted to Him than all others, and more than all of them together; for, meriting less, I have received from his liberal hand more than they. At a tender age, being compelled thereto by the force of this truth, which, with the knowledge of the deceitfulness of visible things, his divine light made known to me, I consecrated myself to God by a perpetual vow of chastity in body and soul; his I am and Him I acknowledge as my Spouse and Lord, with fixed resolve to preserve for Him my chastity. I beseech thee, my master, to help me in fulfilling this vow, while in all other things I will be thy servant, willing to work for the comfort of thy life as long as mine shall last. Yield, my spouse, to this resolve and make a like resolve, in order that, offering ourselves as an acceptable sacrifice to our eternal God, He may receive us in the odor of sweetness and bestow on us the eternal goods for which we hope.”
  2. The most chaste spouse Joseph, full of interior joy at the words of his heavenly Spouse, answered Her: “My Mistress, in making known to me thy chaste and welcome sentiments, thou hast penetrated and dilated my heart. I have not opened my thoughts to Thee before knowing thy own. I also acknowledge myself under greater obligation to the Lord of creation than other men; for very early He has called me by his true enlightenment to love Him with an upright heart; and I desire Thee to know, Lady that at the age of twelve years I also made a promise to serve the Most High in perpetual chastity. On this account I now gladly ratify this vow in order not to impede thy own; in the presence of his Majesty I promise to aid Thee, as far as in me lies, in serving Him and loving Him according to thy full desires. I will be, with the divine grace, thy most faithful servant and companion, and I pray Thee accept my chaste love and hold me as thy brother, without ever entertaining any other kind of love, outside the one which Thou owest to God and after God to me.” In this conversation the Most High confirmed anew the virtue of chastity in the heart of saint Joseph, and the pure and holy love due to his most holy spouse Mary. This love the saint already had in an eminent degree, and the Lady herself augmented it sweetly, dilating his heart by her most prudent discourse.
 
  1. The mystic edifice of the militant Church which aspires to the most exalted mysteries of the Divinity, is founded entirely upon the holy Catholic faith, established by our Redeemer and Master, its wise and prudent Architect. To insure this firmness in the first foundation stones, his disciples, He began immediately to imbue them with the truths and mysteries relating to his Divinity and humanity. In order to make Himself known as the Messias and the Redeemer of the world, who had descended from the bosom of his eternal Father to assume human flesh, it was urgently necessary to explain to them the manner of his Incarnation in the womb of his most blessed Mother. It behooved Him, therefore, in order that they might know and venerate Her as a true Mother and Virgin, to speak to them of this heavenly mystery together with what relates to the hypostatic union and the Redemption. With this heavenly doctrine, then, were nourished the firstborn sons of the Savior and, before the Apostles came into the presence of the great Queen and Lady, they had already conceived most exalted ideas of her celestial excellences. They had been informed that She was a Virgin before, during and after her parturition, and they had been inspired by Christ with the profoundest reverence and love and filled with the desire of immediately seeing and knowing such a heavenly Creature. Christ thus aimed not only to satisfy his own zeal in extending the honor of his holy Mother, but also to excite in his Apostles the highest veneration and reverence toward Her. Although all of them were divinely enlightened, yet saint John began to distinguish himself in this love of Mary before all the rest; from the very first words of the Master concerning the dignity and excellence of his purest Mother, he grew in the loving esteem of her holiness; for he was selected and prepared for greater privileges in the service of his Queen, as I shall relate and as is recorded in the Gospels.315. The five disciples of the Lord begged Him to grant them the consolation of seeing and reverencing his Mother. In accordance with their petition, He journeyed directly to Nazareth through Galilee, continuing to preach and teach publicly on the way and proclaiming Himself as the Master of truth and eternal life. Many, carried away by the force of his doctrines and by the light and grace overflowing into their hearts, began to listen to Him and to follow Him; though He did not, for the present, call any more to be his disciples. It is worthy of notice that though the five disciples had conceived such an ardent devotion to the heavenly Lady and though they saw with their own eyes how worthy She was of her eminent position among creatures, yet they all maintained strict silence about their thoughts.
 
I hope you had your questions answered satisfactorily. I believe this thread has shown that the word brother had a broad meaning not just siblings. It is the context that will give you the meaning. We know from the context that when brothers are named for Jesus that they have other parents. When they are not named we see that they are older than Jesus so could not be His siblings. We also know that Jesus gave Mary to John to care for. Although it was said that Jesus went against some laws such explanation defies what Jesus would do. Jesus did go against some laws but He always explained why. Here there is no explanation of why He would go against the law because He did not.
I hope you understand that when Elizabeth is called a cousin it is a translation of a word that does not mean cousin but a broader meaning of kinsman.
 
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