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Comment o Andrew concerning Y'Shua to Zeus
Dear Andrew,

Overall I think you have developed important ideas in your "Y'Shua to Zeus" comments on pages 1055-1056 of your new book, but I think there is a problem with the way you describe the relationship of the words. As you state, the Greek translators could provide a fairly good rendition of the name of the messiah, and they did: Ijsou or Iesou. The iota has a "y" sound. There is no obvious relation to "Zeus". I believe that the rules of Greek grammar for male names ending in the vowel u (u) require a suffix n (n) for the objective case or a suffix v (s) for the nominative case.

So in Greek the Aramaic name Barabba is seen as Barabban when the object of a sentence and as Barabbas when the subject. In Luke 23:20 in Greek we find Ijsoun or Iesoun while in Luke 1:31 we find Ijsouv or Iesous, both based on the Greek name Ijsou or Iesou for Y'Shua.

Since Jesus is the subject of most sentences in which his name appears in the New Testament, reference to his name in the Greek text is usually seen written as Ijsou or Iesous. Martin Luther's translation of the New Testament replaced the first letter with a "J" because "J" has a "Y" sound in German. Anglicizing the word led to "Jesus" with a hard J sound. Still no relation to Zeus, at least not based the Greek transcription.

This is not to deny your contention that the Greek ideas about deity affected views about God and the trinity.

Shlama Akhi Otto,

Well, I think I develop a lot more ideas on the matter beyond that essay which is very focussed. You will see that in the footnotes and in other essays that relate and expand on the themes in that small excursis. To me the morphing in the Greek that you describe is secondary to the usage of Kurios and other such terminology that touches on the name of the Son. Suffice to say that I think further details will go against the theological rules of the forum.

However, I think you are over-simplifying a bit if you don't mind my saying so. Even if I grant you everything you say here, the fact still remains the sounds involved still invoke by simile these other traditions I mention, and I think the commonality of both tracks coming from the Greek language is not a coincidence. You can see a fuller (and perhaps more persuasive) explanation on the Zeus connection here: <!-- m --><a class="postlink" href=""></a><!-- m -->

If you still feel after further explanation in Mari and this source from my other publisher David Pollina is inadequate, or that perhaps some of the points in Pollina's article need more voice in Mari, please email me privately. I don't agree with David on everything, as is well known, but here I definitely do.

I stand on what I have written but I have no wish to go outside the bounds of the forum and create issues from such an exploration.
Shlama w'burkate
Andrew Gabriel Roth

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