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Tetelestai. Occasionally the significance of a verb is found not only in its meaning but in the tense attached to it. And in some cases, English struggles to convey the deeper meaning of the tense. In John 19:30, we read Jesus' final words on the cross: "It is finished."

In Greek, however, this phrase represents only one Greek word, tetelestai, and it is one of the most important things Jesus ever said. The Greek verb teleo means to complete or finish something.

But in this case, the verb is not in the simple past tense, indicating that he is done. John 19:30 uses the perfect tense, which underscores an action that is fully completed and has present-day consequences.

Given the significance of what Jesus has accomplished on the Cross, John therefore uses the perfect tense to emphasize that Jesus has truly and exhaustively finished what the Father sent him to do and that the ongoing effects of his work continue to be with us even today.

Thriambeuo. This is an unusual Greek term that occurs only twice in the Greek New Testament. It stems from a noun that means "a triumph" and refers to someone who leads a triumphal procession. In the world of ancient Greece and Rome, royal processions were common and reserved for the emperor or king, linking his rule with God's. In New Testament times, Roman generals were greeted as "saviors" as they led triumphal processions of soldiers, captives, and wealth through the streets of Rome. Surrounded by incense, dressed in a purple toga and a tunic stitched in gold (to make him look divine), his face painted red, a general would carry an eagle-crowned scepter.

In 2 Corinthians 2:14 and Colossians 2:15, Paul describes the victory of God in just this manner. In Colossians Paul says that God disarmed and conquered the rulers of this age, and now they are found in his "triumphal procession" (thriambeuo). In 2 Corinthians Paul describes his own link to this triumph: "But thanks be to God, who always leads us in his thriambeuo." Therefore the work of God in Christ is not unlike a conquest, and now in his Ascension, he returns "home" with genuine proof of his valor. Paul even mentions "fragrances" (2 Cor. 2:15) as a possible allusion to the generous incense burned at these festivities.

Huiothesia. When Paul reflects on our salvation and our relationship with God, he often uses the language of sonship. The Greek word son is common in the New Testament (huios occurs 377 times) and either describes the unique relationship of Jesus or believers with the Father. In the Old Testament, Israel is seen as God's "son" (Exod. 4:22ff; Hos. 11:1). Thus Paul's view in Galatians 4:1-2. When God rescues Israel from Egypt, he is redeeming his "sons" who are in slavery.

But then in Galatians and Romans, Paul suddenly adopts a new word derived from the Greek word for son (huios). He describes us as huiothesia. This word refers to "adoptive sons" (see Gal. 4:5; Rom. 8:15, 23; 9:4). This means—and Paul knows this well—that God's commitment to us is not a natural obligation on his part anchored to his relation to Abraham (God's natural sons), but he has chosen to act on our behalf. As an adoptive parent chooses to embrace a child and bring her into the family, so God has decided to "adopt" us as well. This word offers an insight into God's decision and our security as heirs: our place cannot be jeopardized and we will benefit like any naturally born child.

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October 22 2001, Vol. 45, No. 13