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Here’s the Scoop: A Reading List on Ice Cream

row of ice cream in cones

Thoughtful stories for thoughtless times.

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One of the most vivid memories of my childhood involves an ice cream. My mother and father kept a relatively treat-free house, with desserts reserved for special occasions, but their standards loosened during summer vacations. During a visit with relatives we didn’t see very often, my parents decided to make the day even more special; they gave my sister, my two cousins, and me money to buy something from the ice cream truck that made a regular circuit around the neighborhood. Thrilled by this rare indulgence, I rushed down the sidewalk, delighted to finally take part in this classic summertime ritual, eating dessert in the middle of the afternoon! 

I can still remember the thrill of holding that much-anticipated cone, taking my first lick . . .  then watching the scoop roll off its biscuity throne to the sidewalk. 

Perhaps that is why, as an adult, my freezer is always stocked with at least two flavors of ice cream, which I eat year-round. It’s my go-to way to reward myself after a productive day, or to make a bad one better. While I tend to keep things simple (and have been known to eat directly out of the carton), I love ice cream for its versatility. It can support a piece of apple pie or be the main event in a fudge-slathered sundae. Its near-infinite variety of flavors offers something for everyone, from no-frills vanilla to chef-inspired gastronomic experiments. 

That ability to shape-shift has made this humble dessert a mirror of sorts, reflecting cultural changes. It even goes back to the founding of the country: Thomas Jefferson was the first known American to write down an ice cream recipe (though it’s only fairly recently that historians have begun to acknowledge his problematic relationship with the enslaved workers who produced such delicacies for his guests). A century later, advances in refrigeration transformed ice cream from a luxury good to a mass-market phenomenon. As immigration surged in the US, peddling ice cream on the street became a way for new arrivals to grasp the American dream. During World War II, the dessert symbolized the country’s can-do attitude: Despite the many logistical obstacles, the US government shipped it to troops as far away as the Pacific.

In our current Age of Ozempic, while celebrities get ever slimmer and our screens fill with physical-optimization hacks, desserts may seem like an endangered species. But I believe it’s more important than ever to take guilt-free pleasure in food that brings you joy. And if you still feel a twinge of hesitation before digging into a bowl of your favorite flavor, multiple studies over the past 20 years have shown that ice cream actually has real, measurable health benefits (see David Merritt Johns’s piece from The Atlantic below). No less an authority than Dr. Ezekiel Emanuel, a prominent bioethicist and oncologist, titled his most recent book on healthy living Eat Your Ice Cream. 

So go ahead and have a scoop. Think of it as doctor’s orders. 

How Ice Cream Became the Ultimate American Comfort Food (Matt Siegel, Eater, August 2021)

This entertaining account traces ice cream’s transformation from an expensive luxury to an all-American dish in the early 20th century, when advances in refrigeration made it more widely available. Prohibition played a part, too: When alcohol was banned nationwide in the 1920s and early ’30s, some breweries switched to making ice cream instead, “a decent substitute for alcohol for the drowning of one’s emotions.”

But what really stands out in this story is the role ice cream played in World War II, when it became a symbol of American patriotism. Siegel weaves together historical anecdotes that show the enormous effort the US military put into embedding ice cream throughout its supply lines. Why go through all that trouble? Siegel makes a compelling case that getting ice cream halfway around the world, under such difficult circumstances, was a way of putting American exceptionalism into action. If we can do this for our soldiers, we can do anything. 

By the time World War II came around, ice cream . . . had become inseparable from the American way of life, an emblem of American comfort, freedom, and democracy. The rest of the world went back to banning ice cream as part of its rationing efforts (with Great Britain adding salt to the wound by endorsing carrots on sticks as the official wartime substitute for ice cream bars), but the United States doubled down, building pop-up ice cream factories on the front lines; delivering individual ice cream cartons to foxholes; spending more than a million dollars on a floating ice cream barge that roamed the Pacific delivering ice cream to Allied ships incapable of making their own; and distributing 135 million pounds of dehydrated ice cream base in 1943 alone.

And you’re goddamn right we won the war.

Fifteen Iconic Ice Cream Flavors and How They Were Invented (Vanessa Barron, Tasting Table, October 2025) 

This engaging survey of popular ice cream flavors is filled with trivia-night-worthy fun facts: that vanilla is consistently the best-selling flavor worldwide; that chocolate ice cream may actually have been created first (cocoa being more readily available than vanilla); and that mint chocolate chip got an international popularity boost when a British culinary student created the dessert “Mint Royale” to celebrate the marriage of England’s Princess Anne in 1973. 

But such is the nature of culinary history that not all lineages are straightforward. I appreciate the way Barron analyzes all the possible origin stories, even when they contradict. While some flavors have a single known inventor—such as the Grateful Dead fan who suggested “Cherry Garcia” to the hippie entrepreneurs Ben & Jerry’s—others resulted from experimentation over time. Some even have shameful associations: Butter pecan, for example, became popular in the American South, where the nuts were plentiful and used to dilute vanilla ice cream when serving it to Black customers. 

Rocky Road could be considered the ice cream world’s first mix-in flavor, blending creamy ice cream with crunchy and chewy additions. According to legend, its creation dates back to 1929, when ice cream maker William Dreyer and candy maker Joseph Edy teamed up in Oakland, California. During the Great Depression—a “rocky” time for America—Dreyer supposedly invented the flavor by using his wife’s sewing scissors to cut marshmallows into a chocolate ice cream base studded with walnuts. The duo mass-produced the new flavor, giving the country a bit of sweetness and humor during a bleak decade.

But the name “Rocky Road” may have existed long before. In the mid-1800s in Australia, settlers used the term for a confection of sweets, nuts, and dried fruit; essentially, a proto-trail mix. And just down the road from Dreyer’s and Edy’s, Fentons Creamery also claims to have invented the flavor, swapping walnuts for almonds in their signature version.

The Museum of Ice Cream is a Horrifying Fun House (Brianna Wellen, The Takeout, July 2022) 

Brianna Wellen had one overarching question when she visited the Chicago outpost of The Museum of Ice Cream: What is this place? I had the same thought as Wellen when it started showing up on Google Maps as a must-see attraction in my hometown—is this “an influencer’s paradise? A children’s playground?”

The answer, it turns out, in her snarky-but-fair review, is both. A privately owned chain with five locations in the US and one in Singapore, it started as a pop-up “experience” in New York, with an aggressively pink aesthetic that bridged the line between kids’ party and Instagrammable photo op. If you’re looking for “an anthropological look at the history and cultural impact of ice cream,” she writes, this isn’t it. (Though I’d happily visit that museum.) 

It’s more fun to write a scathing review than a positive one, but Wellen doesn’t take the easy route and go full hater. She acknowledges that the people around her are having fun taking pictures in the giant pool of faux sprinkles, and that the unlimited ice cream samples may be worth the price of admission for some, even if the Chicago hot-dog-style signature treat looks better than it tastes. 

What she points out so effectively is the chasm between the museum’s ethos of lighthearted escapism and its grim reality: It is housed in a building that used to be the headquarters of the prestigious Chicago Tribune newspaper, now given over to an ephemeral, commercial experience dependent on overworked, demoralized employees. 

There’s something extremely dystopian about these bright, colorful, somewhat functionless installations popping up inside closed businesses, which is how the project started. And seeing Chicago’s iteration in the storefront of the now empty Tribune Tower, which once housed some of the most influential journalists the city had to offer, was disappointing, signaling that while the media industry is on its deathbed, people will form a line down the block to snap a photo with a plastic sprinkle.

There was something about the staff’s demeanor that led me to believe they weren’t as excited to be there as their oft-repeated scripted banter made it seem. The logistics of certain experiences seemed like a mess; the large, unending crowds needed to be endlessly wrangled; and the loud music meant that their faux cheerful taglines needed to be screamed right into the ears of visitors to be heard. Smiles were pasted on as impatient guests asked why they couldn’t just go into the Ice Cream Lab already. When Angela and I kindly told one worker that there was no rush in letting us into a particular room and then complimented her ice-cream-themed hair clips, she reacted with such graciousness at our attitudes that I thought she was about to start sobbing.

Nutrition Science’s Most Preposterous Result (David Merritt Johns, The Atlantic, April 2023)

I still remember my visceral reaction on reading this Atlantic story a few years ago: Is ice cream actually good for me? 

In this exhaustively researched and reported piece, Merritt Johns explains how a statistically significant finding can be pushed aside when it doesn’t fit an accepted narrative. For more than 20 years, nutritional studies have shown that diabetics who eat half a cup of ice cream a day have a lower risk of heart problems, and people who eat two or more servings of ice cream a week had a significantly lower risk of developing diabetes in the first place. Yet those findings seemed so contrary to public health advice that alternate explanations kept being pushed instead—it’s just dairy that’s good for you, especially if you choose low-fat milk or yogurt. “As academia’s public-relations machinery came to life,” he writes, “nuance went out the window.”

Poor ice cream never got its due—until now. 

Every day brings another health story about a so-called “superfood,” but Merritt Johns’s relentless focus on the facts sets this one apart. Rather than relying on an academic study or two, he tracks down all the key researchers involved in what I like to call the Great Ice Cream Cover-up: “I wanted to know what happens when consensus makers are confronted with a finding that seems to contradict everything they’ve ever said before.” Some refuse to be interviewed (more proof of a conspiracy?), but most seem relieved to finally admit that seemingly set-in-stone advice about what’s good for us is more malleable than we think. 

In 2004, the English epidemiologist Michael Marmot wrote, “Scientific findings do not fall on blank minds that get made up as a result. Science engages with busy minds that have strong views about how things are and ought to be.” Marmot was writing about how politicians deal with scientific evidence—always concluding that the latest data supported their existing views—but he acknowledged that scientists weren’t so different.

The ice-cream saga shows how this plays out in practice. Many stories can be told about any given scientific inquiry, and choosing one is a messy, value-laden process. A scientist may worry over how their story fits with common sense, and whether they have sufficient evidence to back it up. They may also worry that it poses a threat to public health, or to their credibility. If there’s a lesson to be drawn from the parable of the diet world’s most inconvenient truth, it’s that scientific knowledge is itself a packaged good. The data, whatever they show, are just ingredients.

Eating California’s Most Controversial Ice Cream (Amy Ettinger, Literary Hub, June 2017)

Who thought foie gras ice cream was a good idea? And more importantly—what does it taste like? Amy Ettinger took on these pressing questions with a visit to Humphry Slocombe, a “kid-unfriendly” ice cream shop in San Francisco. Chef and co-owner Jake Godby admits the controversial flavor is only rarely on the menu (it’s too expensive and takes too long to make), but the debate surrounding it has been good for business. Hardcore foodies rush to buy it when they can, while the protests of animal-rights activists only raise the shop’s profile. 

More than a food review, Ettinger explores why people make and eat extreme flavors. She argues that American palates have expanded over the decades; we’ve gotten used to ordering Korean barbecue tacos and sushi burritos, mash-ups unknown (and unthinkable) to our great-grandparents. To grab attention—and prove your chops as an out-of-the-box culinary thinker—you have to raise the stakes: “One person’s gross-out experience seems to be another person’s gleeful experimentation.”

As I took another bite, I couldn’t help but feel a thrill. There was something decadent in eating a treat that so many people would be upset about. The wrath I could incur by simply opening my mouth, chewing, and swallowing made me feel powerful. And maybe that perceived transgression is itself a flavor enhancer, much like artificial coloring can ramp up our experience of “lime” or “banana” in some mass-produced, neon-colored taffy or gum.

Is that why Godby put it on the menu—so he could wield that kind of power? Why continue making food that would anger people? Was it to get attention?

99 Problems: The Ice Cream Truck’s Surprising History (Olivia Potts, Longreads, August 2025)

Who knew the simple ice cream truck had such a dramatic backstory? As an avid collector of historical trivia, I devoured this account of ice cream’s mobile history, starting with 19th-century immigrant street peddlers through controversies over the trucks’ music, cleanliness, and supposed ties to organized crime (the notorious Glasgow Ice Cream Van Wars ended with six people killed in a fire). 

What gives this piece a lovely personal touch is the way Potts weaves this past with her own memories of growing up in an English seaside town, where she and her father would pick up ice cream treats in the summer: “An unspoken secret between us, given that Mum had dinner waiting on the table when we arrived, and would have been appalled to know that a mere seven minutes earlier, we were driving along the seafront, car top down, the salty air whipping my long hair into the ice cream and sticky sauce.”

As she interviews ice cream van owners whose vocation goes back generations—along with the entrepreneurs adapting their vehicles to new technologies—she is struck by how many people in the business are following a family tradition. “It’s an industry that remains strong, with an uncanny ability to adapt to changing times,” she writes. “I am fascinated by its survival.”

While it may be more common now to see an ice cream truck at an event or on TikTok, we still crave those summer days when jaunty chimes call us out to the street. The odds can feel stacked against the old-school icey men, with legislation that limits their movement, environmental and nutritional campaigners who demand more and more restrictions, rising pitch rents, the price of vans, the difference, even, in the way children play outside. But they’re still there, still clinging on. Why?

The Secrets of an Italian Gelato Maker (Erla Zwingle, Craftsmanship, June 2016) 

This portrait of master gelatiere Andrea Soban oozes with admiration for its subject—and had me craving his signature mandarin orange flavor. From his base in Valenza, Italy, halfway between Milan and Torino, he continues a family tradition that goes back at least five generations: creating the most flavorful, creamy gelato free of artificial ingredients or colors. 

The word gelato—Italy’s lower-fat, lower-sugar version of ice cream—literally means “frozen,” but making it at Soban’s level involves science-whiz levels of knowledge. Zwingle shows the intricate steps he takes to get the right balance of ice crystals, fat droplets, and air bubbles. While he sources ingredients from around the world, most of his favorites come from specific parts of Italy; the best pistachios, for example, are grown in one small Sicilian town. 

This story gave me a new appreciation for the effort that goes into making a seemingly simple dessert—when the person making it wants to be the very best, that is. Anyone want to join me on a field trip to Valenza? 

“Try this,” Andrea said, as he handed me a tiny spoonful of a just-made mandarin sorbetto. Sensations of cold, and a smooth wave of extraordinary citrus flavor, blended into a faultless harmony as the whole combination swept up to my brain. It tasted juicier than the juice of the fruit itself. And then it simply disappeared. No loading my tongue with a mass of flavors jostling together, struggling for dominance, leaving assorted clinging aftertastes as my stomach braced itself. It left only the desire for more.

Suddenly I understood the hidden power of fine gelato. It doesn’t aim only for my mouth, and my stomach is really of no interest. It aims for the dopamine reward system lurking in my brain, the part that says, “You don’t need this, but you’ve got to have it.” We did these little teaching-tastings intermittently all morning. I paid close attention to everything he said, but the voice in my head kept crooning incoherently about what was happening in my mouth.


Elizabeth Blackwell is the author of While Beauty Slept, On a Cold Dark Sea, and Red Mistress. She lives outside Chicago with her family and stacks of books she is absolutely, positively going to read one day. 


Editor: Carolyn Wells
Copyeditor: Krista Stevens

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The Western Concept of “Family” is Unknown in the Ancient Biblical Literature

by Brian Shilhavy
Health Impact News

The English word “family” has a very specific, and very narrow meaning in modern English.

If someone asks you, for example, “How’s your family?”, it is generally understood two ways, depending on whether or not you are married and have your own children.

It either means you and your spouse, along with any children you have, or it means you and your parents, and any siblings that you have.

However, such a concept of “family” only started in 15th Century in Europe, more than 1400 years after the Bible was written.

Here is the entry for “family” from the website etymonline.com, which traces the history of English words (emphasis mine):

family (n.)

early 15c., “servants of a household,” from Latin familia “family servants, domestics collectively, the servants in a household,” thus also “members of a household, the estate, property; the household, including relatives and servants,” abstract noun formed from famulus “servant, slave,” which is of unknown origin.

The Latin word rarely appears in the sense “parents with their children,” for which domus (see domestic (adj.)) was used.

Derivatives of famulus include famula “serving woman, maid,” famulanter “in the manner of a servant,” famulitas “servitude,” familiaris “of one’s household, private,” familiaricus “of household slaves,” familiaritas “close friendship.”In English, sense of “collective body of persons who form one household under one head and one domestic government, including parents, children, and servants, and as sometimes used even lodgers or boarders” [Century Dictionary, 1889] is attested by 1540s.It is attested from 1660s as “parents with their children, whether they dwell together or not,” also in a more general sense, “persons closely related by blood, including aunts, uncles, cousins;” earlier “those who descend from a common progenitor, a house, a lineage” (1580s).

Hence, “any group of things classed as kindred based on common distinguishing characteristics” (1620s); as a scientific classification, between genus and order, from 1753.

Latin familia often was glossed in Old English by hired, hyred “household, family, retinue” (for which see hide (n.2), and also by hiwscipe, hiwræden, hiwan “members of a family, household, or religious house,” which is cognate with Old Norse hjon “one of the household; married couple, man and wife; domestic servant,” and with Old High German hiwo “husband,” hiwa “wife,” also with Lithuanian šeimyna “family,” Gothic haims “village,” Old English ham “village, home” (see home (n.)). A 15c. glossary has, for Latin familia, Middle English a menge, from Anglo-French maisnie “the household, the whole attendance upon the personal establishment of the feudal lord.”

Source.

As we can see from the historical uses of the English word “family,” its original meaning went far beyond what is today referred to as “the nuclear family” consisting of only parents and their children.

Before the “Industrial Age” and the “Age of Enlightenment” and the “Protestant Reformation” in Europe, the term “family” was more broadly understood in terms of location and “estates”, and included more than just those with a biological relationship, but also included slaves and other humans who were part of that “estate”, or “household” but not necessarily biologically related to each other.

Therefore, when you see the English word “family” used to translate certain passages in the New Testament which was written in Koine Greek, you need to understand that the choice of the translators to use “family” is 100% subjective, as there is no underlying Greek word that means “family” in the modern sense.

This is easily seen by doing searches in the English Bibles today, where the older English language translations seldom used “family” at all, but the more modern English translations use it quite a bit.

For example, in the old “King James Version” (KJV), it is only used once.

The single occurrence of the word “family” in the KJV is significant, in Ephesians 3:15.

Here is the verse in the context of the chapter:

For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, According to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith of him.

Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. (Ephesians 3:1-19)

The reason why the word “family” is significant here, is because it clearly refers to ALL created beings created by God, both “in heaven and earth”, which derive their “name”, or “identity”, from their Creator, God, whose most common name used in the Scriptures, is “Father.”

Within this context, Paul is clearly stating the Gospel message, which is that through Jesus Christ, everyone now has access to the “Family of God,” including Gentiles (non-Jewish people), regardless of whatever earthly “family” one belongs to.

In the older New American Standard Bible (NASB), the word “family” is only used 6 times, including Ephesians chapter 3.

In the “newer” 1984 “New International Version” (NIV84), it is used 22 times.

In the “Good News Bible” translation, the most modern translation of these four, which was originally developed for non-native English speakers as an allegedly easier way to understand the Bible, it is used 45 times.

When you read the “names” of people in the Bible, both in the Old Testament as well as in the New Testament, you clearly see that there were no “last names” or “surnames.”

People were identified from the household/family they came from, such as “son of [fill in the blank]”.

So this transition of the modern concept of “family” closely follows the Western concept and history of “surnames” or “last names” during the same time period.

History of English Surnames

Have you ever wondered where your surname comes from? Or how surnames evolved? In England surnames weren’t widely used until…

Excerpts:

Have you ever wondered where your surname comes from? Or when people start using surnames (last names) and why?

In England, surnames are also commonly known as last names due to the practice of writing the given names first and then the family name or surname last.

Historians generally agree that in 1000 AD England about 10% of the population were slaves, the rest were unfree. By unfree, the ‘great unwashed’ were either villeins, bordars and cottars², or serfs of varying status, all bound to the land by their lords and masters. Most people moved so little that they needed only a first name to identify themselves. Even among the knightly class, hereditary surnames were rare.

Surnames weren’t widely used until after the Norman Conquest in 1066. As the country’s population grew and to allow the new King William I to extract the relevant taxation, it became necessary to distinguish between people and so names began to include descriptions of the person, such as Thomas son of John, Peter the Baker, Richard the Whitehead, Mary Webster, etc. These descriptions would grow to form the surnames we recognise today.

To begin with, surnames were fluid and changed over time, or as a person changed his job. For example, John Blacksmith might become John Farrier as his trade developed.

The introduction of parish registers in 1538 helped establish the idea of hereditary surnames. However it was still common in some parts of the country to find a person entered under one surname at baptism, married under another name and then buried under a third.

Today there are perhaps as many as 45,000 different English surnames, derived from all kinds of sources: nicknames, physical attributes, trades, place names etc.

Read the Full Article.

Jesus’s “Family”

So every time you see the English word “family” in the Bible, if you want to truly understand what the original text written in Greek is communicating with that English word that someone chose thousands of years after the Bible was written, it is helpful to use an electronic Bible program like eSword, to see what the actual Greek words are in the original text.

Let’s look at a passage in the New Testament from the Gospel of Mark that I have quoted in some of my articles, about the “family” of Jesus, and then look at what the underlying Greek words actually are.

Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat.

When his family heard about this, they went to seize him, for they said,

“He is out of his mind.”

Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him.

A crowd was sitting around him, and they told him,

“Your mother and brothers are outside looking for you.”

“Who are my mother and my brothers?” he asked.

Then he looked at those seated in a circle around him and said,

“Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.” (Mark chapter 3)

This is quoted from the NIV84 translation. And even within the context of this chapter, we can clearly see how Jesus understood the context of “family”, and that it went far beyond biological “family” members who are identified here as “mother and brothers”, and extended to his disciples, of whom he gave preference, in at least this incident, over his biological family members.

If we look at some other translations of this verse in Mark 3, which is verse 21, we begin to get an idea of what was actually being communicated here:

And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself. (Mark 3:21 KJV)

And when His own people heard about this, they came out to take custody of Him; for they were saying, “He has lost His senses.” (Mark 3:21 NASB)

So it is very likely that more people than just Jesus’s “mother and brothers” came to him at this time, and could have included other people in his “household”.

There are actually two underlining Greek words used here: παρά (para) – from, of at, by, besides, near – and αὐτός (autos) – himself, herself, themselves, itself.

Personally, I think the NASB is the closest to the original, “his own people.”

We know that Jesus was not born into a household that was considered “slaves” or “servants,” as his mother’s first husband, Joseph, was a tradesman, and ran his own business, which could have included quite a few people.

Was Jesus’s behavior of constantly going against the cultural norms, and even daring to oppose the religious leaders of this day, becoming an economic drain on their “family business”??

As I have previously published, the most common understanding and translation of the “trade” or “craft” that the household of Jesus’s family practiced, is “carpenter.”

But the actual Greek word used, tektōn, which is a word group in the Greek that gives us English words today such as “technology”, could also be translated as “mason”, a worker of stone, and not just wood.

Here is what I have previously published on this:

Next, let’s look at the English word “craftsmen” that is used here to refer to Demetrius and the others (Acts 19).

The word in the original Greek texts is τεχνίτης – technitēs.

This is the word group that we get our English words “tech”, “technology”, “technologists”, etc. from.

In classical secular Greek, it meant “craftsman or builder in wood, stone, or metal“.

It is also used in the Greek translation of the Old Testament, such as in this verse describing the building of Solomon’s temple:

You have many workmen: stonecutters, masons and carpenters, as well as men skilled in every kind of work.
(1 Chronicles 22:15)

Another Greek word from this word group in Greek is tektōn, which is used of Jesus in Mark 6:3:

Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?” And they took offense at him. (Mark 6:3)

All the English translations I have, which is over a dozen, including the KJV, ALL translate this word as “carpenter.”

This is what the New International Dictionary of New Testament Theology by Collin Brown, Volume 1 published in 1967 (originally published in German), on page 279 states regarding tektōn:

tektōn appears only in the identification of Jesus by the people of Nazareth as “the carpenter” (Mark 6:3), “the carpenter’s son” (Matthew 13:33).

Though “carpenter” is the common rendering here, tektōn could equally mean “mason” or “smith” (as indeed some of the Fathers took it) or it could mean that Joseph and Jesus were builders, so that both carpentry and masonry would have been among their skills.

This was a new revelation to me as I studied Acts 19 today in preparation for writing this article, and the Holy Spirit prompted me to look up the original word in the original texts for “craftsmen”.

And of course it makes a lot of sense and correlates with many other passages in the Bible that refer to Jesus as a builder of stone.

Jesus is also referred to as the “cornerstone.”

As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

For it stands in Scripture:

“Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.”

So the honor is for you who believe, but for those who do not believe,

“The stone that the builders rejected has become the cornerstone,” and

“A stone of stumbling, and a rock of offense.”

They stumble because they disobey the word, as they were destined to do.

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. (1 Peter 2:4-9)

So should we really be calling Jesus a “carpenter” or a “mason”?

I did a search to see if there were others who had studied and discovered this, and of course there are.

Here is one video I found that confirms this. Note: I don’t know the person in this video and I know nothing about his other teachings, just what he describes in this video which confirms my own study on this.

Read the Full Article:

The True Gospel of Jesus Christ Threatens the Business of the Freemasons and Technocrats

Call no Man your “Father”

Hopefully by now everyone who is reading this can see the difficulties in the English translations of the Bible, which was written in Middle Eastern culture, and not Western Culture, and there are many problems with these translations, especially with an English word like “family”.

And many of the English words that were originally chosen by King Jimmy in England, in the “authorized” version, were politically motivated, as I have pointed out in other articles I have written over the years, words like “church” and “pastor” which are wrongly used intentionally so that the King could establish his religious authority during the “Reformation Period” and even challenge the authority of the “Pope” in the Catholic Church.

Two English words, for example, that are used throughout the Bible that do not exist in the original texts, are “wife” and “husband”, which I exposed in the article I wrote about sex and marriage. See:

Christian Teaching on Sex and Marriage vs. The Actual Biblical Teaching

The Greek words are the words simply for “man” and “woman”, and the context defines whether those words are used in the contract of “marriage” or not, which in the ancient world was considered a binding contract between two “families” (households).

One of the most mis-interpreted sayings of Jesus, in my opinion, is when he told his disciples to call no man on earth “father”, a “family” term.

Here is the full context, which deals with the religious leaders of his day (Pharisees and Scribes)

Then Jesus spoke to the crowds and to His disciples, saying:

“The scribes and the Pharisees have seated themselves in the chair of Moses. Therefore, whatever they tell you, do and comply with it all, but do not do as they do; for they say things and do not do them.

And they tie up heavy burdens and lay them on people’s shoulders, but they themselves are unwilling to move them with so much as their finger.

And they do all their deeds to be noticed by other people; for they broaden their phylacteries and lengthen the tassels of their garments.

And they love the place of honor at banquets, and the seats of honor in the synagogues, and personal greetings in the marketplaces, and being called Rabbi by the people.

But as for you, do not be called Rabbi; for only One is your Teacher, and you are all brothers and sisters.

And do not call anyone on earth your father; for only One is your Father, He who is in heaven.

And do not be called leaders; for only One is your Leader, that is, Christ.

But the greatest of you shall be your servant. Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted.” (Matthew 23:1-12)

Jesus was speaking to his Jewish audience, and specifically criticizing the Jewish leaders of his day. These Jewish leaders who opposed and killed Jesus, claimed superiority over Jesus because they claimed Abraham was their “father.”

Jesus made it clear that they did not recognize the true “father” of Abraham, and instead followed their actual “father”, the Devil.

So Jesus was saying to those Jews who had believed Him,

“If you continue in My word, then you are truly My disciples; and you will know the truth, and the truth will set you free.”

They answered Him,

“We are Abraham’s descendants and have never been enslaved to anyone; how is it that You say, ‘You will become free’?”

Jesus answered them,

“Truly, truly I say to you, everyone who commits sin is a slave of sin. Now the slave does not remain in the house forever; the son does remain forever.

So if the Son sets you free, you really will be free. I know that you are Abraham’s descendants; yet you are seeking to kill Me, because My word has no place in you.

I speak of the things which I have seen with My Father; therefore you also do the things which you heard from your father.”

They answered and said to Him,

“Abraham is our father.”

Jesus said to them,

“If you are Abraham’s children, do the deeds of Abraham.

But as it is, you are seeking to kill Me, a Man who has told you the truth, which I heard from God; this Abraham did not do. You are doing the deeds of your father.”

They said to Him,

“We were not born as a result of sexual immorality; we have one Father: God.”

Jesus said to them,

“If God were your Father, you would love Me, for I came forth from God and am here; for I have not even come on My own, but He sent Me.

Why do you not understand what I am saying?

It is because you cannot listen to My word.

You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him.

Whenever he tells a lie, he speaks from his own nature, because he is a liar and the father of lies.”

(John 8:31-44)

So when Jesus told his disciples to “not call anyone on earth your father”, the Jewish culture and how they viewed Abraham as their “father” has to be understood in this context.

Jesus refers to two “fathers” in John chapter 8: God the Father who is the creator of heaven and earth, and Satan, or “the devil”, as the “father” of those on earth who do not acknowledge God the Father and are therefore not part of his “family” or “household.”

Slaves or Freemen – The Household of God and the Children of Satan

One of the main things that the Satanic Jews (Zionists) have done in modern, Western culture, is redefine “family” to mean the “nuclear family” of parents and their children, but only 2-3 children because more is considered “irresponsible” in modern Western culture.

The nuclear family is the bedrock of modern Western culture, and the infamous “Middle Class,” is simply a kinder, and gentler version of “slavery.”

The “Middle Class” that arose in the United States, especially after World War II, is what has fueled tremendous economic gain for the ruling classes through the present times.

Only the rich have large “households” in the true, historical sense of the word and concept of “family,” because it reaches far beyond biological nuclear families, and extends around the world where the goods sold and bought in the U.S. have been largely produced by the economic lower classes outside of the U.S. in places like Asia, and especially China, until recent times where China now has its own “Middle Class” and is quickly overtaking the U.S. as the economic center of the world.

Rich billionaires, like Elon Musk and Telegram founder Pavel Durov, have fathered hundreds of children through In Vitro Fertilization (IVF), and their technology platforms are responsible for a large part of the child sex trafficking networks.

These are the kinds of “families” that run the world today, serving their “father” the Devil.

The illusion of the mostly White, Conservative Christian families in the Middle Class is that they actually believe that they are “free”, as they put in their 9-5 work days 5 times a week, and believe that they can actually own things, like a car, a house, etc.

But everything the Satanic system allows them to purchase and “own” can easily be taken away through government actions, if they do not fulfill their duties to the State as busy worker bees, or to use the term mostly used throughout the history of mankind, SLAVES.

The small, Middle Class nuclear family is the economic model of slavery today, as their labor performs what is necessary to keep the Satanic system running.

Their lifespans are carefully calculated by the insurance companies to ensure maximum profits, which can be adjusted by mass population events such as a fake “pandemic” and new, “lifesaving” drugs and vaccines that they line up to take, believing their slave masters.

The number of children born to them has been carefully controlled for decades to be about 2 to 2.5 per “family”, so as to not overburden the system with the education and health care costs to take care of the children from the Middle Class slaves.

And if you are not from the White, Conservative Christian majority, but from the minority classes, your chances of having your children kidnapped from you and given to the rich is exponentially higher, as is your chance of being killed by the system because they are dependent upon government “health” care.

I have much more to write on this topic, but it has already become a long article that probably very few will read, and even fewer will understand.

But this is the conclusion: You either belong to the “family” of God, where God is your Father and Jesus is your brother, or you belong to the world system ruled by your father Satan.

God only has one biological family member: The “One and Only” (or some translations “begotten”) Son of God, Jesus Christ.

The rest of us are born into Satan’s kingdom, and the only way out of his family is to be adopted into God’s.

I am writing this and delivering this true message to the public today as an adopted son of God, and co-heir of the inheritance to come through Jesus Christ.

Therefore, brothers, we have an obligation—but it is not to the sinful nature, to live according to it.

For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God.

For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship.

And by him we cry, “Abba, Father.”

The Spirit himself testifies with our spirit that we are God’s children.

Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.

I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the sons of God to be revealed. (Romans 8:12-19)

Comment on this article at Created4Health.org.

This article was written by Human Superior Intelligence (HSI)

See Also:

Understand the Times We are Currently Living Through

FREE eBook! The Concept of the American Christian Family is a Myth and is NOT Found Anywhere in the Bible – by Brian Shilhavy

FREE eBook! Restoring the Foundation of New Testament Faith in Jesus Christ – by Brian Shilhavy

The Brotherhood of Satan vs. The Brotherhood of Jesus Christ

KABBALAH: The Anti-Christ Religion of Satan that Controls the World Today

Exposing the Christian Zionism Cult

The Bewitching of America with the Evil Eye and the Mark of the Beast

Jesus Christ’s Opposition to the Jewish State: Lessons for Today

Identifying the Luciferian Globalists Implementing the New World Order – Who are the “Jews”?

The Brain Myth: Your Intellect and Thoughts Originate in Your Heart, Not Your Brain

What is the Condition of Your Heart? The Superiority of the Human Heart over the Human Brain

The Seal and Mark of God is Far More Important than the “Mark of the Beast” – Are You Prepared for What’s Coming?

The Satanic Roots to Modern Medicine – The Image of the Beast?

Medicine: Idolatry in the Twenty First Century – 10-Year-Old Article More Relevant Today than the Day it was Written

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The post The Western Concept of “Family” is Unknown in the Ancient Biblical Literature first appeared on Health Impact News.

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Meet Britain’s Hikikomori


Daniel left school five years ago and still lives with his parents—pretty normal in a country where around a third of young British men haven’t moved out. What is different about Daniel is his identification as “hikikomori”—literally “pulled inward”—a form of extreme social isolation. Since leaving school, he has left his family home “maybe once a month.” Research into hikikomori is limited, though some links with social anxiety and autism have been drawn. In this piece, Eve Livingston explores what day-to-day life is actually like for the families living with this phenomenon, doggedly seeking access to a world built to avoid in‑person encounters.

Dip your toe into the world of hikikomori, and you’ll find that attitudes vary widely, even among the self-identified. Some, like Daniel, display a level of sensitivity and sometimes defensiveness about their lifestyle, while others are more open about a sense of sadness and sometimes hopelessness they felt towards their circumstances. 

“I am [a hikikomori]… it sucks and I hate my life,” reads one such comment on Reddit. “Every single attempt at recovery has ended up in an even deeper relapse and its [sic] so painfully boring and lonely… I fantasise about being free all the time but I know I’m probably just going to die this way.”

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