Why Foreign Missions? 20f. The Gospel According to Paul—Word Study 3: Martyrion/Martyre ō Not only is the Gospel something to proclaim (see the previous study); it is also a ‘testimony’ or ‘witness.’  This study will explore the significance of the Gospel as a witness by looking at the verb ( martyre ō ) and the noun ( martyrion ). While the word is widely used in the Bible (195 times in 170 verses in the New Testament and 529 times in 472 verses in the entire Bible [1] ), its relevance to a study on the content of the Gospel is limited to a few verses in Paul, several in the Johannine literature, and a couple verses in Acts.  Once again, the content of the Gospel is seen to be about Jesus Christ.  However, one of the passages in this study (1 Tim. 2.3-7) expands the search for the Gospel’s content to include the use of Israel’s confessional statement in the Shema.  The following study, then, reaffirms that Jesus is the content of the Gospel, but it also provides us a way to

Why Foreign Missions? 20e. The Gospel According to Paul—Word Study 2: k ērygma and keruss ō The ‘Gospel’ that was discussed in the previous study is something that is ‘proclaimed.’  My second word study related to the content of the Gospel, then, has to do with the words ‘ k ērygma ’ (proclamation) and keruss ō ’ (to proclaim). [1]   Here, too, a deeper understanding of the content of the Gospel can be discovered through a study of where the words are to be found in Scripture. The Greek Old Testament uses ‘ k ērussō ’ 27 times in 25 verses.  The verb means more than just ‘to say something out loud.’  It is used in reference to an important announcement of some sort.  As we study examples of such a usage in the Old Testament, we also see a connection with a particular announcement of importance that relates to the New Testament’s Gospel. We find the word used in the Old Testament in reference to a public announcement.  For example, a crier ran before Joseph’s chariot in

Why Foreign Missions? 20d. The Gospel According to Paul—Word Study 1: ‘ Euangelizomai,’ and ‘Euangelion ’ The verb, ‘To proclaim good news’ ( euangelizomai ), [1] and the noun, ‘good news’ ( euangelion ), [2] could be used broadly or more specifically in Greek.   More specifically, the usage was in regard to announcing a victory, a communication of the gods, or some imperial event, such as the birth of a future emperor or his coming of age. [3]   Everett Ferguson draws attention to a 9 BC text celebrating the Emperor Augustus that uses the Greek word ‘euangelion’ to refer to the ‘good tidings’ of the benefits of his rule: Since the Providence [ Pronoia ] which has ordered all things and is deeply interested in our life has set in most perfect order by giving to us Augustus, whom she filled with virtue [divine power] that he might benefit mankind, sending him as a Saviour [ S ō t ē r ], both for us and for our descendants, that he might end war and arrange all things,