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I have no special credentials to pursue this, except that I'm not on any religion's payroll. I have no formal religious training. I have no visions or dreams to speak of. I have a kind of compulsion to study the Bible. I blame it on my father. Over and over he quoted Proverbs 4:7 to me as I grew up: Wisdom is the principal thing; therefore get wisdom; Yea, with all thy getting get understanding. I didn't always listen to my father when I was young. But now that I am old I am apparently incapable of not running his programing.

Peter’s First Gospel Proclamation

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Jesus’ disciples waited in Jerusalem as He instructed them.  When the Holy Spirit came upon them, a crowd gathered (Acts 2:14-41 NET).

Peter stood up with the eleven, raised his voice, and addressed them: “You men of Judea and all1 you who live in Jerusalem, know this and listen carefully to what I say.  In spite of what you think, these men are not drunk, for it is only nine o’clock in the morning.  But this is what was spoken about through the prophet Joel:  ‘And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams.2 Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.  And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke. The sun will be changed to darkness and the moon to blood before the great and glorious day3 of the Lord comes.4 And then everyone who calls on the name of the Lord will be saved.’

“Men of Israel, listen (ἀκούσατε, a form of ἀκούω) to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds,5 wonders,6 and miraculous signs that God performed among you through him, just as you yourselves7 know (οἴδατε, a form of εἴδω) – this man, who was handed over by the predetermined (ὡρισμένῃ, a form of ὁρίζω) plan (βουλῇ) and foreknowledge (προγνώσει, a form of πρόγνωσις) of God,8 you executed by nailing him to a cross at the hands9 of Gentiles.  But God raised him up, having released (λύσας, a form λύω) him from the pains of death, because it was not possible for him to be held in its power.  For David10 says about him, ‘I saw11 the Lord always in front of me, for he is at my right hand so that I will not be shaken.  Therefore my heart was glad12 and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades13, nor permit your Holy One to experience (ἰδεῖν, another form of εἴδω) decay.  You have made known to me the paths of life; you will make me full of joy with your presence.’

“Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day.  So then, because he was a prophet and knew (εἰδὼς, another form of εἴδω) that God had sworn to him with an oath to seat one of his descendants14 on his throne, David by foreseeing (προιδὼν, a form of προείδω) this spoke about the resurrection of the Christ, that he15 was neither16 abandoned17 to Hades, nor18 did his body experience (εἶδεν, a form of ὁράω) decay.  This Jesus God raised up, and we are all witnesses (μάρτυρες, a form of μάρτυς) of it.  So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, a form of ἐπαγγελία) of the Holy Spirit19 from the Father, he has poured out what you both20 see (βλέπετε, a form βλέπω) and hear (ἀκούετε, a form of ἀκούω).  For David did not ascend into heaven, but he himself says, ‘The Lord said to my lord, “Sit at my right hand until I make your enemies a footstool for your feet.”’  Therefore let all the house of Israel know beyond a doubt that God has made (ἐποίησεν, a form of ποιέω) this Jesus whom you crucified both Lord and Christ.”

Now when they heard this, they were acutely distressed21 and said to Peter and the rest of the apostles, “What should we do (ποιήσωμεν, another form of ποιέω), brothers?”  Peter said22 to them, “Repent (μετανοήσατε, a form of μετανοέω), and each one of you be baptized in the name of Jesus Christ for the forgiveness (ἄφεσιν, a form of ἄφεσις) of your23 sins24 (ἁμαρτιῶν, a form of ἁμαρτία), and you will receive the gift (δωρεὰν) of the Holy Spirit.  For the promise (ἐπαγγελία) is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”  With many other words he testified25 and exhorted them saying, “Save yourselves from this perverse generation!”  So those who accepted26 his message were baptized, and that27 day about three thousand people were added.

 

Addendum: October 21, 2018
Tables of Acts 2:14; 2:17; 2:20; 2:22, 23; 2:25-27; 2:29-31; 2:33, 34; 2:37, 38 and 2:40, 41 comparing the NET and KJV follow.

Acts 2:14 (NET) Acts 2:14 (KJV)
But Peter stood up with the eleven, raised his voice, and addressed them: “You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς, ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ρήματα μου σταθεις δε πετρος συν τοις ενδεκα επηρεν την φωνην αυτου και απεφθεγξατο αυτοις ανδρες ιουδαιοι και οι κατοικουντες ιερουσαλημ απαντες τουτο υμιν γνωστον εστω και ενωτισασθε τα ρηματα μου σταθεις δε πετρος συν τοις ενδεκα επηρεν την φωνην αυτου και απεφθεγξατο αυτοις ανδρες ιουδαιοι και οι κατοικουντες ιερουσαλημ απαντες τουτο υμιν γνωστον εστω και ενωτισασθε τα ρηματα μου
Acts 2:17 (NET) Acts 2:17 (KJV)
‘And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται και εσται εν ταις εσχαταις ημεραις λεγει ο θεος εκχεω απο του πνευματος μου επι πασαν σαρκα και προφητευσουσιν οι υιοι υμων και αι θυγατερες υμων και οι νεανισκοι υμων ορασεις οψονται και οι πρεσβυτεροι υμων ενυπνια ενυπνιασθησονται και εσται εν ταις εσχαταις ημεραις λεγει ο θεος εκχεω απο του πνευματος μου επι πασαν σαρκα και προφητευσουσιν οι υιοι υμων και αι θυγατερες υμων και οι νεανισκοι υμων ορασεις οψονται και οι πρεσβυτεροι υμων ενυπνια ενυπνιασθησονται
Acts 2:20 (NET) Acts 2:20 (KJV)
The sun will be changed to darkness and the moon to blood before the great and glorious day of the Lord comes. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ ο ηλιος μεταστραφησεται εις σκοτος και η σεληνη εις αιμα πριν η ελθειν την ημεραν κυριου την μεγαλην και επιφανη ο ηλιος μεταστραφησεται εις σκοτος και η σεληνη εις αιμα πριν η ελθειν την ημεραν κυριου την μεγαλην και επιφανη
Acts 2:22, 23 (NET) Acts 2:22, 23 (KJV)
Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know  – Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Ανδρες Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους· Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν δι᾿ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν καθὼς αὐτοὶ οἴδατε ανδρες ισραηλιται ακουσατε τους λογους τουτους ιησουν τον ναζωραιον ανδρα απο του θεου αποδεδειγμενον εις υμας δυναμεσιν και τερασιν και σημειοις οις εποιησεν δι αυτου ο θεος εν μεσω υμων καθως και αυτοι οιδατε ανδρες ισραηλιται ακουσατε τους λογους τουτους ιησουν τον ναζωραιον ανδρα απο του θεου αποδεδειγμενον εις υμας δυναμεσιν και τερασιν και σημειοις οις εποιησεν δι αυτου ο θεος εν μεσω υμων καθως και αυτοι οιδατε
this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles. Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε τουτον τη ωρισμενη βουλη και προγνωσει του θεου εκδοτον λαβοντες δια χειρων ανομων προσπηξαντες ανειλετε τουτον τη ωρισμενη βουλη και προγνωσει του θεου εκδοτον λαβοντες δια χειρων ανομων προσπηξαντες ανειλετε
Acts 2:25-27 (NET) Acts 2:25-27 (KJV)
For David says about him, ‘I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Δαυὶδ γὰρ λέγει εἰς αὐτόν προορώμην τὸν κύριον ἐνώπιον μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ δαβιδ γαρ λεγει εις αυτον προωρωμην τον κυριον ενωπιον μου δια παντος οτι εκ δεξιων μου εστιν ινα μη σαλευθω δαυιδ γαρ λεγει εις αυτον προωρωμην τον κυριον ενωπιον μου δια παντος οτι εκ δεξιων μου εστιν ινα μη σαλευθω
Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
διὰ τοῦτο ἠυφράνθη  ἡ καρδία |μου| καὶ ἠγαλλιάσατο ἡ γλῶσσα μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι δια τουτο ευφρανθη η καρδια μου και ηγαλλιασατο η γλωσσα μου ετι δε και η σαρξ μου κατασκηνωσει επ ελπιδι δια τουτο ευφρανθη η καρδια μου και ηγαλλιασατο η γλωσσα μου ετι δε και η σαρξ μου κατασκηνωσει επ ελπιδι
because you will not leave my soul in Hades, nor permit your Holy One to experience decay. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν οτι ουκ εγκαταλειψεις την ψυχην μου εις αδου ουδε δωσεις τον οσιον σου ιδειν διαφθοραν οτι ουκ εγκαταλειψεις την ψυχην μου εις αδου ουδε δωσεις τον οσιον σου ιδειν διαφθοραν
Acts 2:29-31 (NET) Acts 2:29-31 (KJV)
“Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Ανδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυὶδ ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης ανδρες αδελφοι εξον ειπειν μετα παρρησιας προς υμας περι του πατριαρχου δαβιδ οτι και ετελευτησεν και εταφη και το μνημα αυτου εστιν εν ημιν αχρι της ημερας ταυτης ανδρες αδελφοι εξον ειπειν μετα παρρησιας προς υμας περι του πατριαρχου δαυιδ οτι και ετελευτησεν και εταφη και το μνημα αυτου εστιν εν ημιν αχρι της ημερας ταυτης
So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
προφήτης οὖν ὑπάρχων καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ προφητης ουν υπαρχων και ειδως οτι ορκω ωμοσεν αυτω ο θεος εκ καρπου της οσφυος αυτου το κατα σαρκα αναστησειν τον χριστον καθισαι επι του θρονου αυτου προφητης ουν υπαρχων και ειδως οτι ορκω ωμοσεν αυτω ο θεος εκ καρπου της οσφυος αυτου το κατα σαρκα αναστησειν τον χριστον καθισαι επι του θρονου αυτου
David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay. He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ ὅτι οὔτε ἐγκατελείφθη εἰς ᾅδην οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν προιδων ελαλησεν περι της αναστασεως του χριστου οτι ου κατελειφθη η ψυχη αυτου εις αδου ουδε η σαρξ αυτου ειδεν διαφθοραν προιδων ελαλησεν περι της αναστασεως του χριστου οτι ου κατελειφθη η ψυχη αυτου εις αδου ουδε η σαρξ αυτου ειδεν διαφθοραν
Acts 2:33, 34 (NET) Acts 2:33, 34 (KJV)
So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθείς, τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρός, ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε τη δεξια ουν του θεου υψωθεις την τε επαγγελιαν του αγιου πνευματος λαβων παρα του πατρος εξεχεεν τουτο ο νυν υμεις βλεπετε και ακουετε τη δεξια ουν του θεου υψωθεις την τε επαγγελιαν του αγιου πνευματος λαβων παρα του πατρος εξεχεεν τουτο ο νυν υμεις βλεπετε και ακουετε
For David did not ascend into heaven, but he himself says, ‘The Lord said to my lord, “Sit at my right hand For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οὐ γὰρ Δαυὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός εἶπεν [ὁ] κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ου γαρ δαβιδ ανεβη εις τους ουρανους λεγει δε αυτος ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου ου γαρ δαυιδ ανεβη εις τους ουρανους λεγει δε αυτος ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου
Acts 2:37, 38 (NET) Acts 2:37, 38 (KJV)
Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν εἶπον τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους· τί ποιήσωμεν, ἄνδρες ἀδελφοί; ακουσαντες δε κατενυγησαν τη καρδια ειπον τε προς τον πετρον και τους λοιπους αποστολους τι ποιησομεν ανδρες αδελφοι ακουσαντες δε κατενυγησαν τη καρδια ειπον τε προς τον πετρον και τους λοιπους αποστολους τι ποιησομεν ανδρες αδελφοι
Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πέτρος δὲ πρὸς αὐτούς· μετανοήσατε, [φησίν,] καὶ βαπτισθήτω ἕκαστος ὑμῶν |ἐπὶ| τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος πετρος δε εφη προς αυτους μετανοησατε και βαπτισθητω εκαστος υμων επι τω ονοματι ιησου χριστου εις αφεσιν αμαρτιων και ληψεσθε την δωρεαν του αγιου πνευματος πετρος δε εφη προς αυτους μετανοησατε και βαπτισθητω εκαστος υμων επι τω ονοματι ιησου χριστου εις αφεσιν αμαρτιων και ληψεσθε την δωρεαν του αγιου πνευματος
Acts 2:40, 41 (NET) Acts 2:40, 41 (KJV)
With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!” And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο καὶ παρεκάλει αὐτοὺς λέγων· σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης ετεροις τε λογοις πλειοσιν διεμαρτυρετο και παρεκαλει λεγων σωθητε απο της γενεας της σκολιας ταυτης ετεροις τε λογοις πλειοσιν διεμαρτυρετο και παρεκαλει λεγων σωθητε απο της γενεας της σκολιας ταυτης
So those who accepted his message were baptized, and that day about three thousand people were added. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι οι μεν ουν ασμενως αποδεξαμενοι τον λογον αυτου εβαπτισθησαν και προσετεθησαν τη ημερα εκεινη ψυχαι ωσει τρισχιλιαι οι μεν ουν ασμενως αποδεξαμενοι τον λογον αυτου εβαπτισθησαν και προσετεθησαν τη ημερα εκεινη ψυχαι ωσει τρισχιλιαι

3 The Stephanus Textus Receptus and Byzantine Majority Text had την preceding day. The NET parallel Greek text and NA28 did not.

4 The Stephanus Textus Receptus and Byzantine Majority Text had η preceding comes. The NET parallel Greek text and NA28 did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had και preceding yourselves.  The NET parallel Greek text and NA28 did not.

8 The Stephanus Textus Receptus and Byzantine Majority Text had λαβοντες (KJV: ye have taken) here.  The NET parallel Greek text and NA28 did not.

12 The NET parallel Greek text and NA28 had ἠυφράνθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευφρανθη (KJV: did…rejoice).

13 The NET parallel Greek text and NA28 had ᾅδην here, where the Stephanus Textus Receptus and Byzantine Majority Text had αδου (KJV: hell).

14 The Stephanus Textus Receptus and Byzantine Majority Text had το κατα σαρκα αναστησειν τον χριστον (KJV: according to the flesh, he would raise up Christ) here.  The NET parallel Greek text and NA28 did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had η ψυχη αυτου (KJV: his soul) here.  The NET parallel Greek text and NA28 did not.

16 The NET parallel Greek text and NA28 had οὔτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ου (KJV: not).

18 The NET parallel Greek text and NA28 had οὔτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδε (KJV: neither).

19 The NET parallel Greek text and NA28 had τοῦ preceding Spirit.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

20 The NET parallel Greek text and NA28 had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυν (KJV: now).

22 The NET parallel Greek text and NA28 had φησίν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφη (KJV: said).

24 The NET parallel Greek text and NA28 had τῶν preceding sins.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had ασμενως (KJV: gladly) preceding accepted.  The NET parallel Greek text and NA28 did not.

27 The NET parallel Greek text and NA28 had ἐν preceding that.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

A Monotonous Cycle, Part 1

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When the people settled in the promised land of Israel, they were remarkably free of governmental control.  They were responsible to God and his laws, corporately and individually.  There was a priestly governance of sorts in place, responsible for the sacrificial system of atonement and thanksgiving and some health matters.  But there was little or no civil government, no king or bureaucracy.  This is the time of the Judges, leaders raised up by God for specific purposes.  And it is a time that is summed up in the second chapter of the book of Judges1 under the heading A Monotonous Cycle.

Israel forgot God and worshipped the gods of the nations around them.  Then God handed them over to be ruled and exploited by the kings of the nations around them.2  Eventually the oppressed people cried out to God for aid.  God took pity on them and raised up a leader, or Judge, whose exploits in battle and civil administration were blessed with success.3  This monotonous cycle was a vicious circle (Judges 2:19 NET):

When a leader died, the next generation would again act more wickedly than the previous one.  They would follow after other gods, worshiping them and bowing down to them.  They did not give up their practices or their stubborn ways.

God granted Israel’s request for a king, but instructed Samuel to warn them how a king would treat them.  He would conscript their sons and daughters into his army and household service.  He would confiscate their best land and vineyards to give to his favorite servants.  He would demand a tenth of all they owned and could accumulate year after year for his own use.  In other words, their king would treat them more or less like the foreign kings treated them when they were punished by God—all the time, without respite.  More than that, when they complained to God because of their king’s oppression, God would not answer.4

But the people refused to heed Samuel’s warning.  Instead they said, “No! There will be a king over us!  We will be like all the other nations.  Our king will judge us and lead us and fight our battles.”5

Four or so generations later the people complained to Rehoboam after Solomon’s death (1 Kings 12:4 NET).

Your father made us work too hard.  Now if you lighten the demands he made and don’t make us work as hard, we will serve you.

So Solomon, the third king of Israel, the richest and wisest king not only of Israel but of his generation, according to the Bible, became the fulfillment of God’s unheeded warning to Israel about kings, this same Solomon who was named Jedidiah6—loved by the Lord—by God himself.  In that light then, it doesn’t seem so strange that Solomon’s wealth was both the fulfillment of God’s promise and a direct disobedience to God’s law.  After all, the idea that wealth can be simultaneously a blessing and a curse is not completely foreign to me.

 

Addendum: March 12, 2020
Tables comparing Judges 2:19; 1 Samuel 8:19; 8:20 and 1 Kings 12:4 in the Tanakh, KJV and NET, and comparing Judges 2:19; 1 Samuel (Kings, Reigns) 8:19; 8:20 and 1 Kings (3 Kings, 3 Reigns) 12:4 in the Septuagint (BLB and Elpenor) follow.

Judges 2:19 (Tanakh)

 Judges 2:19 (KJV)

Judges 2:19 (NET)
And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. When a leader died, the next generation would again act more wickedly than the previous one.  They would follow after other gods, worshiping them and bowing down to them.  They did not give up their practices or their stubborn ways.

Judges 2:19 (Septuagint BLB)

Judges 2:19 (Septuagint Elpenor)
καὶ ἐγένετο ὡς ἀπέθνῃσκεν ὁ κριτής καὶ ἀπέστρεψαν καὶ πάλιν διέφθειραν ὑπὲρ τοὺς πατέρας αὐτῶν πορευθῆναι ὀπίσω θεῶν ἑτέρων λατρεύειν αὐτοῗς καὶ προσκυνεῗν αὐτοῗς οὐκ ἀπέρριψαν τὰ ἐπιτηδεύματα αὐτῶν καὶ οὐκ ἀπέστησαν ἀπὸ τῆς ὁδοῦ αὐτῶν τῆς σκληρᾶς καὶ ἐγένετο ὡς ἀπέθνησκεν ὁ κριτής, καὶ ἀπέστρεψαν καὶ πάλιν διέφθειραν ὑπὲρ τοὺς πατέρας αὐτῶν πορεύεσθαι ὀπίσω θεῶν ἑτέρων, λατρεύειν αὐτοῖς καὶ προσκυνεῖν αὐτοῖς· οὐκ ἀπέρριψαν τὰ ἐπιτηδεύματα αὐτῶν, καὶ τὰς ὁδοὺς αὐτῶν τὰς σκληράς

Judges 2:19 (NETS)

Judges 2:19 (English Elpenor)
And it came about when the judge would die that they relapsed and again caused corruption beyond what their fathers had done, going after other gods, serving them and doing obeisance to them. They did not cast off their practices and they did not withdraw from their stubborn way. And it came to pass when the judge died, that they went back, and again corrupted [themselves] worse than their fathers to go after other gods to serve them and to worship them: they abandoned not their devices nor their stubborn ways.

1 Samuel 8:19 (Tanakh)

 1 Samuel 8:19 (KJV)

1 Samuel 8:19 (NET)
But the people refused to hearken unto the voice of Samuel; and they said: ‘Nay; but there shall be a king over us; Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; But the people refused to heed Samuel’s warning. Instead they said, “No! There will be a king over us!

1 Samuel 8:19 (Septuagint BLB)

1 Kings 8:19 (Septuagint Elpenor)
καὶ οὐκ ἠβούλετο ὁ λαὸς ἀκοῦσαι τοῦ Σαμουηλ καὶ εἶπαν αὐτῷ οὐχί ἀλλ᾽ ἢ βασιλεὺς ἔσται ἐφ᾽ ἡμᾶς καὶ οὐκ ἐβούλετο ὁ λαὸς ἀκοῦσαι τοῦ Σαμουὴλ καὶ εἶπαν αὐτῷ· οὐχί, ἀλλ᾿ ἢ βασιλεὺς ἔσται ἐφ᾿ ἡμᾶς

1 Reigns 8:19 (NETS)

1 Kings 8:19 (English Elpenor)
And the people did not want to listen to Samouel and said to him, “No! But a king will be over us, But the people would not hearken to Samuel; and they said to him, Nay, but there shall be a king over us.

1 Samuel 8:20 (Tanakh)

 1 Samuel 8:20 (KJV)

1 Samuel 8:20 (NET)
that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.’ That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. We will be like all the other nations.  Our king will judge us and lead us and fight our battles.”

1 Samuel 8:20 (Septuagint BLB)

1 Kings 8:20 (Septuagint Elpenor)
καὶ ἐσόμεθα καὶ ἡμεῗς κατὰ πάντα τὰ ἔθνη καὶ δικάσει ἡμᾶς βασιλεὺς ἡμῶν καὶ ἐξελεύσεται ἔμπροσθεν ἡμῶν καὶ πολεμήσει τὸν πόλεμον ἡμῶν καὶ ἐσόμεθα καὶ ἡμεῖς καθὰ πάντα τὰ ἔθνη, καὶ δικάσει ἡμᾶς βασιλεὺς ἡμῶν καὶ ἐξελεύσεται ἔμπροσθεν ἡμῶν καὶ πολεμήσει τὸν πόλεμον ἡμῶν

1 Reigns 8:20 (NETS)

1 Kings 8:20 (English Elpenor)
and we too will be like all the nations, and our king will judge us and will go out before us and fight our battle.” And we also will be like all the nations; and our king shall judge us, and shall go out before us, and fight our battles.

1 Kings 12:4 (Tanakh)

 1 Kings 12:4 (KJV)

1 Kings 12:4 (NET)
Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. “Your father made us work too hard. Now if you lighten the demands he made and don’t make us work as hard, we will serve you.”

1 Kings 12:4 (Septuagint BLB)

3 Kings 12:4 (Septuagint Elpenor)
ὁ πατήρ σου ἐβάρυνεν τὸν κλοιὸν ἡμῶν καὶ σὺ νῦν κούφισον ἀπὸ τῆς δουλείας τοῦ πατρός σου τῆς σκληρᾶς καὶ ἀπὸ τοῦ κλοιοῦ αὐτοῦ τοῦ βαρέος οὗ ἔδωκεν ἐφ᾽ ἡμᾶς καὶ δουλεύσομέν σοι ὁ πατήρ σου ἐβάρυνε τὸν κλοιὸν ἡμῶν, καὶ σὺ νῦν κούφισον ἀπὸ τῆς δουλείας τοῦ πατρός σου τῆς σκληρᾶς καὶ ἀπὸ τοῦ κλοιοῦ αὐτοῦ τοῦ βαρέως, οὗ ἔδωκεν ἐφ᾿ ἡμᾶς, καὶ δουλεύσομέν σοι

3 Reigns 12:4 (NETS)

3 Kings 12:3b, 4 (English Elpenor)
“Your father made our collar heavy, and now you, lighten some of the hard service of your father and of his heavy collar that he placed on us, and we will be subject to you.” Thy father made our yoke heavy; but do thou now lighten somewhat of the hard service of thy father, and of his heavy yoke which he put upon us, and we will serve thee.

Forgiveness and my Religious Mind

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If Jesus prayed Father, leave them (ἄφετε αὐτούς), for they don’t know what they are doing, as He was crucified rather than Father, forgive them (αφες αυτοις), for they don’t know (οἴδασιν, a form of εἴδω) what they are doing (ποιοῦσιν, a form of ποιέω), that’s a big difference, too big to turn on the translation of one word (αφετε and αφες are forms of ἀφίημι).  Yet that seems to be my only choice when comparing Luke 23:34 with Matthew 15:14.

In Matthew 15:14 (NET) Jesus spoke to his disciples about the Pharisees, Leave (ἄφετε, a form of ἀφίημι) them!  They are blind guides.  If someone who is blind leads another who is blind, both will fall into a pit.  In Luke 23:34 the Greek word εἴδω is the knowledge gained by seeing.  In contemporary colloquial usage then the word might be translated, Father, forgive them, for they don’t [see] what they are doing.  Both suffer from a lack of vision on the path they have chosen.  But the disciples were told to leave the one and God was implored to forgive the other.

My religious mind is tempted to consider that Jesus actually prayed Father, [leave them], for they don’t know what they are doing for one reason, and one reason only.  It likes rules, laws, guidelines and principles, for others certainly, but even for itself.  Within the bounds of those rules, laws, guidelines and principles it feels safe and righteous.  Adherence to rules is its primary means of self-justification.  Without rules, laws, guidelines and principles it feels desperate and lost.  My religious mind expects Jesus to follow the rules, too, particularly the rule of ἀφίημι He inspired in 1 John 1:9 and 10 (if we confess our sins, he is faithful and righteous, forgiving us our sins) and articulated in Luke 17:3 and 4 (If he repents, forgive him).  But God did not bind Himself to rules when it comes to being gracious or showing mercy to humanity.

I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy1 He said to Moses even after giving the law at Mount Sinai.  It makes sense then that the dying Son of God would not be constrained by the rule of ἀφίημι when he prayed for forgiveness for humanity to his Father the living God.  And John wrote (1 John 2:1, 2 NET):

(My little children, I am writing these things to you so that you may not sin [ἁμάρτητε, a form of ἁμαρτάνω].)  But if anyone does sin (ἁμάρτῃ, another form of ἁμαρτάνω), we have an advocate (παράκλητον, a form of παράκλητος) with the Father, Jesus Christ the righteous One (δίκαιον, a form of δίκαιος), and he himself is the atoning sacrifice (ἱλασμός) for our sins (ἁμαρτιῶν, a form of ἁμαρτία), and not only for our sins but also for the whole world.

Paul wrote (Romans 8:31-39 NET):

What then shall we say about these things?  If God is for us, who can be against us?  Indeed, he who did not spare his own Son, but2 gave him up for us all – how will he not also, along with him, freely give us all things?  Who will bring any charge against God’s elect?  It is God who justifies.  Who is the one who will condemn?  Christ is the one who died (and more than that,3 he was raised), who is at the right hand of God, and who also is interceding for us.  Who will separate us from the love of Christ?  Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?  As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered (See Table1 below) [Table].”  No, in all these things we have complete victory through him who loved us!  For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

But I would like to know what Jesus thought about it.  Interestingly, He left enough clues to indicate what He was thinking and what He was believing, the literal content of the faith that sustained Him as He died on the cross.  At about three4 o’clock Jesus shouted with a loud voice, “Eli, Eli, lema5 sabachthani?” that is, “My God, my God, why have you forsaken me?”6  This is the first line of Psalm 22 (See Table2 below).  When he had received the sour wine, Jesus said, “It is completed!”  Then he bowed his head and gave up his spirit.7 Completion or accomplishment of salvation is the last thought of Psalm 22 (NET).

My God, my God, why have you abandoned me?
I groan in prayer, but help seems far away [Table].
My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up [Table].

You are holy;
you sit as king receiving the praises of Israel [Table].
In you our ancestors trusted;
they trusted in you and you rescued them [Table].
To you they cried out, and they were saved;
in you they trusted and they were not disappointed [Table].

But I am a worm, not a man;
people insult me and despise me [Table].
All who see me taunt me;
they mock me and shake their heads [Table].
They say,
“Commit yourself to the Lord!
Let the Lord rescue him!
Let the Lord deliver him, for he delights in him [Table].”

Yes, you are the one who brought me out from the womb
and made me feel secure on my mother’s breasts [Table].
I have been dependent on you since birth;
from the time I came out of my mother’s womb you have been my God [Table].
Do not remain far away from me,
for trouble is near and I have no one to help me [Table].

Many bulls surround me;
powerful bulls of Bashan hem me in [Table].
They open their mouths to devour me
like a roaring lion that rips its prey [Table].
My strength drains away like water;
all my bones are dislocated;
my heart is like wax;
it melts away inside me [Table].
The roof of my mouth is as dry as a piece of pottery;
my tongue sticks to my gums.

You set me in the dust of death [Table].
Yes, wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet [Table].
I can count all my bones;
my enemies are gloating over me in triumph [Table].
They are dividing up my clothes among themselves;
they are rolling dice for my garments [Table].

But you, O Lord, do not remain far away!
You are my source of strength!  Hurry and help me [Table]!
Deliver me from the sword!
Save my life from the claws of the wild dogs [Table]!
Rescue me from the mouth of the lion,
and from the horns of the wild oxen!

You have answered me! [Table]

I will declare your name to my countrymen!
In the middle of the assembly I will praise you! [Table]
You loyal followers of the Lord, praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! [Table]
For he did not despise or detest the suffering of the oppressed;
he did not ignore him;
when he cried out to him, he responded [Table].

You are the reason I offer praise in the great assembly;
I will fulfill my promises before the Lord’s loyal followers [Table].
Let the oppressed eat and be filled!
Let those who seek his help praise the Lord!
May you live forever! [Table]

Let all the people of the earth acknowledge the Lord and turn to him!

Let all the nations worship you! [Table]
For the Lord is king
and rules over the nations [Table].
All of the thriving people of the earth will join the celebration and worship;
all those who are descending into the grave will bow before him,
including those who cannot preserve their lives [Table].
A whole generation will serve him;
they will tell the next generation about the sovereign Lord [Table].
They will come and tell about his saving deeds;
they will tell a future generation what he has accomplished [Table].

Here is the forgiveness, the mercy, the grace and salvation of God in Jesus the Christ.  I do not doubt that Jesus prayed, Father, forgive them, for they don’t know what they are doing.

 

 

Addendum: October 12, 2018
Tables comparing the Greek of the Old Testament quotation in Romans 8:36b with Psalm 44:22 and that in Matthew 27:46 with Psalm 22:1a in the Septuagint, and tables of Romans 8:32; 8:34 and Matthew 27:46 comparing the NET and KJV follow.

Romans 8:36b (NET parallel Greek)

Psalm 44:22 (Septuagint)
ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς
Matthew 27:46b (NET parallel Greek)

Psalm 22:1a (Septuagint)
Θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες ὁ θεὸς ὁ θεός μου πρόσχες μοι ἵνα τί ἐγκατέλιπές με
Romans 8:32 (NET)

Romans 8:32 (KJV)
Indeed, he who did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται ος γε του ιδιου υιου ουκ εφεισατο αλλ υπερ ημων παντων παρεδωκεν αυτον πως ουχι και συν αυτω τα παντα ημιν χαρισεται ος γε του ιδιου υιου ουκ εφεισατο αλλ υπερ ημων παντων παρεδωκεν αυτον πως ουχι και συν αυτω τα παντα ημιν χαρισεται
Romans 8:34 (NET)

Romans 8:34 (KJV)
Who is the one who will condemn?  Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. Who is he that condemneth?  It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς ὁ κατακρινῶν; Χριστὸς  ὁ ἀποθανών (μᾶλλον δὲ ἐγερθείς ), ὃς |καί| ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν τις ο κατακρινων χριστος ο αποθανων μαλλον δε και εγερθεις ος και εστιν εν δεξια του θεου ος και εντυγχανει υπερ ημων τις ο κατακρινων χριστος ο αποθανων μαλλον δε και εγερθεις ος και εστιν εν δεξια του θεου ος και εντυγχανει υπερ ημων

Matthew 27:46 (NET)

Matthew 27:46 (KJV)
At about three o’clock Jesus shouted with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
περὶ δὲ τὴν ἐνάτην ὥραν |ἀνεβόησεν| ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων· |ἠλι ἠλι| λεμα σαβαχθανι; τοῦτ᾿ ἔστιν· Θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες περι δε την εννατην ωραν ανεβοησεν ο ιησους φωνη μεγαλη λεγων ηλι ηλι λαμα σαβαχθανι τουτ εστιν θεε μου θεε μου ινα τι με εγκατελιπες περι δε την ενατην ωραν ανεβοησεν ο ιησους φωνη μεγαλη λεγων ηλι ηλι λιμα σαβαχθανι τουτ εστιν θεε μου θεε μου ινα τι με εγκατελιπες

1 Exodus 33:19b (NET) Table

3 The Stephanus Textus Receptus and Byzantine Majority Text had μαλλον δε και (KJV: yea rather) here, where the NET parallel Greek text and NA28 had simply μᾶλλον δὲ.

6 Matthew 27:46 (NET)

7 John 19:30 (NET)

Forgiveness

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After Jesus’ resurrection, He appeared to his disciples (John 20:21-23 NET):

So Jesus said to them again, “Peace be with you.  Just as the Father has sent me, I also send you.”  And after he said this, he breathed on them and said, “Receive the Holy Spirit.  If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins (ἁμαρτίας, a form of ἁμαρτία), they are forgiven (ἀφέωνται, another form of ἀφίημι); if you retain (κρατῆτε, a form of κρατέω) anyone’s sins, they are retained (κεκράτηνται, another form of κρατέω).”

In John 20:23 (NET) Jesus contrasted forgiving (ἀφίημι) sins to retaining (κρατέω) them.  The contrast in Matthew 4:11 (NET) is that the devil left (ἀφίησιν, another form of ἀφίημι) [Jesus], and angels came (προσῆλθον, a form of προσέρχομαι) and began ministering to his needs.  In Matthew 4:20 (NET) Simon (called Peter) and Andrew left (ἀφέντες, another form of ἀφίημι) their nets immediately and followed (ἠκολούθησαν, a form of ἀκολουθέω) [Jesus].  In Matthew 9:25 (NET) krateō, (κρατέω) is contrasted to ekballō (ἐκβάλλω):  But when the crowd had been put outside (ἐξεβλήθη, a form of ἐκβάλλω), he went in and gently took (ἐκράτησεν, another form of κρατέω) her by the hand, and the girl got up.

I get the point that to forgive another’s sins, I send those sins away from that person, creating a distance, rather than holding them close.  This is something I do in my mind, not recalling a sin as I recall the forgiven person.  But John 20:21-23 seems to indicate that the consequence of doing (or not doing) so is farther-reaching than my mind.

Jesus taught his followers to pray (Matthew 6:12 NET), forgive (ἄφες, another form of ἀφίημι) us our debts, as we ourselves have forgiven1 (ἀφήκαμεν, another form of ἀφίημι) our debtors.  How easily such prayer could become a self-invoked curse (Matthew 6:14, 15 NET): For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you.  But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others,2 your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).

Jesus’ teaching recorded in Matthew 18:15-20 (NET) offers a counter example to 1 John 1:9 and 10, and aligns with his teaching recorded in John 20:21-23:

If your brother sins (ἁμαρτήσῃ, a form of ἁμαρτάνω),3 go and4 show him his fault (ἔλεγξον, a form of ἐλέγχω) when the two of you are alone.  If he listens (ἀκούσῃ, a form of ἀκούω) to you, you have regained (ἐκέρδησας, a form of κερδαίνω) your brother.  But if he does not listen (ἀκούσῃ, a form of ἀκούω), take one or two others with you, so that at the testimony of two or three witnesses every matter may be established.  If he refuses to listen (παρακούσῃ, a form of παρακούω) to them, tell it to the church (ἐκκλησίᾳ).  If he refuses to listen (παρακούσῃ, a form of παρακούω) to the church (ἐκκλησίας, a form of ἐκκλησία), treat him like a Gentile or a tax collector.  I tell you the truth, whatever you bind (δήσητε, a form of δέω) on earth will have been bound (δεδεμένα, another form of δέω) in heaven,5 and whatever you release (λύσητε, a form of λύω) on earth will have been released (λελυμένα, another form of λύω) in heaven.  Again, I tell you the truth6, if two of7 you on earth agree about whatever you ask, my Father in heaven will do it for you.  For where two or three are assembled in my name, I am there among them.

This passage begins with instruction how to handle a person who will not confess (ὁμολογῶμεν, a form of ὁμολογέω) sin (1 John 1:9, 10 NET).

But if we confess (ὁμολογῶμεν, a form of ὁμολογέω) our sins (ἁμαρτίας, a form of ἁμαρτία), he is faithful (πιστός) and righteous (δίκαιος), forgiving (ἀφῇ, another form of  ἀφίημι) us our sins (ἁμαρτίας, a form of ἁμαρτία) and cleansing (καθαρίσῃ, a form of καθαρίζω) us from all unrighteousness (ἀδικίας, a form of ἀδικία).  If we say we have not sinned (ἡμαρτήκαμεν, another form of ἁμαρτάνω), we make (ποιοῦμεν, a form of ποιέω) him a liar and his word (λόγος) is not in us.

To confess (ὁμολογῶμεν, a form of ὁμολογέω) sin is to acknowledge the word (λόγος) of Jesus concerning sin, to agree with Him that the thing in question is sin.  The purpose is not to humiliate the sinner but to regain (ἐκέρδησας, a form κερδαίνω) a brother (as opposed to winning an argument).  That purpose remains throughout, up to and including shunning.  Forgiveness is not given out of the fear of Matthew 6:14 and 15, but on the basis of God’s own forgiveness through Jesus Christ.  It is also important that the λόγος of Jesus is truly the basis for determining sin as opposed to some distinctive of a religious sect.

The binding and releasing of Matthew 18:18 seem to correspond to forgiving and retaining sins in John 20:23.  There is apparently an ongoing debate whether the binding and releasing will have been or will be bound or released in heaven.  The point seems moot.  In either case the agreement of two on earth as to what is to be bound or released, forgiven or retained, carries the imprimatur of heaven.  It’s a sobering thought.  But the scale tips toward releasing and forgiving because of the character of God.

The passage continues (Matthew 18:21, 22 NET):

Then Peter came to him and said, “Lord, how many times must I forgive (ἀφήσω, another form of ἀφίημι) my brother who sins against me?  As many as seven times?”  Jesus said to him, “Not seven times, I tell you, but seventy-seven times!”

Then Jesus told a parable that might shed some light on how literal one should be about seventy-seven times (Matthew 18:23-35 NET).

“For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves.  As he began settling his accounts, a man who owed ten thousand talents was brought to him.  Because he was not able to repay it, the8 lord ordered him to be sold, along with his wife, children, and whatever he possessed,9 and repayment to be made.  Then the slave threw himself to the ground before him, saying,10 ‘Be patient with me, and I will repay you everything.’  The lord had compassion on that slave and released (ἀπέλυσεν, a form of ἀπολύω) him, and forgave (ἀφῆκεν, another form of ἀφίημι) him the debt.  After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins.  So he grabbed him by the throat and started to choke him, saying, ‘Pay back11 what12 you owe me!’  Then his fellow slave threw himself down13 and begged (παρεκάλει, a form of παρακαλέω) him, ‘Be patient with me, and I will repay14 you.’  But he refused.  Instead, he went out and threw him in prison until15 he repaid the debt.  When16 his fellow slaves saw what had happened, they were very upset and went and told their17 lord everything that had taken place.  Then his lord called the first slave and said to him, ‘Evil slave!  I forgave (ἀφῆκα, another form of ἀφίημι) you all that debt because you begged (παρεκάλεσας, another form of παρακαλέω) me!  Should you not have shown mercy (ἐλεῆσαι, a form of ἐλεέω) to your fellow slave, just as I18 showed (ἠλέησα, another form of ἐλεέω) it to you?’  And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed.19  So also my heavenly Father will do to you, if each of you does not forgive (ἀφῆτε, a form of ἀφίημι) your brother from your heart.”20

Have faith (πίστιν, a form of πίστις) in God, Jesus told his disciples.21  For this reason I tell you, whatever22 you pray23 and24 ask for,25 believe (πιστεύετε, a form of πιστεύω) that you have received26 it, and it will be yours.27  The topic here is not forgiveness but faith in God and believing what one asks for in prayer.  Yet the connection between faith in God and forgiveness is so strong in Jesus’ mind that I find his thumb on the scale again (Mark 11:25 NET):

Whenever you stand28 praying, if you have anything against anyone, forgive (ἀφίετε, another form of ἀφίημι) him, so that your Father in heaven will also forgive (ἀφῇ, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).

Watch yourselves! Jesus said.  If29 your brother sins (ἁμάρτῃ, another form of ἁμαρτάνω),30 rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) him. If he repents (μετανοήσῃ, a form of μετανοέω), forgive (ἄφες, another form of ἀφίημι) him.  Even if he sins (ἁμαρτήσῃ, another form of ἁμαρτάνω)31 against you seven times in a day, and seven times32 returns to33 you saying, “I repent (μετανοῶ, another form of μετανοέω),” you must forgive (ἀφήσεις, another form of ἀφίημι) him.34  It is worth noting that the sinner’s repentance did not mean that the sinner’s sin had ceased.  On the contrary, Jesus’ thumb is most heavy on the scale, tipping it toward release and forgiveness, when sin against God was arguably at its zenith (Luke 23:33 NET):

So when they came35 to the place that is called “The Skull,” they crucified [Jesus] there, along with the criminals, one on his right and one on his left.

It was then and there that Jesus interceded for all humanity (Luke 23:34a NET):

Father, forgive them (αφες αυτοις), for they don’t know (οἴδασιν, a form of εἴδω) what they are doing (ποιοῦσιν, another form of ποιέω).

He didn’t follow the rule of ἀφίημι He inspired in 1 John 1:9 and 10 or articulated in Luke 17:3 and 4.  Jesus didn’t wait for humanity to confess (ὁμολογέω) sin or repent (μετανοέω) but prayed that God his Father would forgive anyway.  It is safe to assume that Jesus has faith in God, that He believes what He prayed and that He expects to receive what He prayed.

Or, perhaps, αφες (a form of ἀφίημι) should have been translated leave rather than forgive in Luke 23:34 (NET) as it was in Matthew 15:14 (NET):

Leave them (αφετε αυτους)!  They are blind guides.36 If someone who is blind leads another who is blind, both will fall into a pit.

 

Addendum: October 6, 2018
Tables of Matthew 6:12; 6:15; 18:15; 18:18, 19; 18:25, 26; 18:28-31; 18:33-35; Mark 11:22; 11:24, 25; Luke 17:3, 4; 23:33, 34 and Matthew 15:14 comparing the NET and KJV follow.

Matthew 6:12 (NET)

Matthew 6:12 (KJV)
and forgive us our debts, as we ourselves have forgiven our debtors. And forgive us our debts, as we forgive our debtors.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων
Matthew 6:15 (NET)

Matthew 6:15 (KJV)
But if you do not forgive others, your Father will not forgive you your sins. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις , οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων
Matthew 18:15 (NET)

Matthew 18:15 (KJV)
If your brother sins, go and show him his fault when the two of you are alone.  If he listens to you, you have regained your brother. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Ἐὰν δὲ ἁμαρτήσῃ  ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου εαν δε αμαρτηση εις σε ο αδελφος σου υπαγε και ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου εαν δε αμαρτηση εις σε ο αδελφος σου υπαγε και ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου
Matthew 18:18, 19 (NET)

Matthew 18:18, 19 (KJV)
I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

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Byzantine Majority Text
Ἀμὴν λέγω ὑμῖν· ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν τω ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν τω ουρανω αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν τω ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν τω ουρανω
Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

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Byzantine Majority Text
Πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς παλιν λεγω υμιν οτι εαν δυο υμων συμφωνησωσιν επι της γης περι παντος πραγματος ου εαν αιτησωνται γενησεται αυτοις παρα του πατρος μου του εν ουρανοις παλιν αμην λεγω υμιν οτι εαν δυο υμων συμφωνησωσιν επι της γης περι παντος πραγματος ου εαν αιτησωνται γενησεται αυτοις παρα του πατρος μου του εν ουρανοις
Matthew 18:25, 26 (NET)

Matthew 18:25, 26 (KJV)
Because he was not able to repay it, the lord ordered him to be sold, along with his wife, children, and whatever he possessed, and repayment to be made. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

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μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει, καὶ ἀποδοθῆναι μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος αυτου πραθηναι και την γυναικα αυτου και τα τεκνα και παντα οσα ειχεν και αποδοθηναι μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος αυτου πραθηναι και την γυναικα αυτου και τα τεκνα και παντα οσα ειχεν και αποδοθηναι
Then the slave threw himself to the ground before him, saying, ‘Be patient with me, and I will repay you everything.’ The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

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πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων· μακροθύμησον ἐπ᾿ ἐμοί, καὶ πάντα ἀποδώσω σοι πεσων ουν ο δουλος προσεκυνει αυτω λεγων κυριε μακροθυμησον επ εμοι και παντα σοι αποδωσω πεσων ουν ο δουλος προσεκυνει αυτω λεγων κυριε μακροθυμησον επ εμοι και παντα σοι αποδωσω
Matthew 18:28-31 (NET)

Matthew 18:28-31 (KJV)
After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins.  So he grabbed him by the throat and started to choke him, saying, ‘Pay back what you owe me!’ But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ, ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων· ἀπόδος εἴ τι ὀφείλεις εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια και κρατησας αυτον επνιγεν λεγων αποδος μοι ο τι οφειλεις εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια και κρατησας αυτον επνιγεν λεγων αποδος μοι ει τι οφειλεις
Then his fellow slave threw himself down and begged him, ‘Be patient with me, and I will repay you.’ And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων· μακροθύμησον ἐπ᾿ ἐμοί, καὶ ἀποδώσω σοι πεσων ουν ο συνδουλος αυτου εις τους ποδας αυτου παρεκαλει αυτον λεγων μακροθυμησον επ εμοι και παντα αποδωσω σοι πεσων ουν ο συνδουλος αυτου εις τους ποδας αυτου παρεκαλει αυτον λεγων μακροθυμησον επ εμοι και αποδωσω σοι
But he refused.  Instead, he went out and threw him in prison until he repaid the debt. And he would not: but went and cast him into prison, till he should pay the debt.

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Byzantine Majority Text
ὁ δὲ οὐκ ἤθελεν ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον ο δε ουκ ηθελεν αλλα απελθων εβαλεν αυτον εις φυλακην εως ου αποδω το οφειλομενον ο δε ουκ ηθελεν αλλα απελθων εβαλεν αυτον εις φυλακην εως ου αποδω το οφειλομενον
When his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα ιδοντες δε οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα και ελθοντες διεσαφησαν τω κυριω αυτων παντα τα γενομενα ιδοντες δε οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα και ελθοντες διεσαφησαν τω κυριω εαυτων παντα τα γενομενα

Matthew 18:33-35 (NET)

Matthew 18:33-35 (KJV)
Should you not have shown mercy to your fellow slave, just as I showed it to you?’ Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

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Byzantine Majority Text
οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλον σου, ὡς καγὼ σὲ ἠλέησα ουκ εδει και σε ελεησαι τον συνδουλον σου ως και εγω σε ηλεησα ουκ εδει και σε ελεησαι τον συνδουλον σου ως και εγω σε ηλεησα
And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

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Byzantine Majority Text
καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως |οὗ| ἀποδῷ πᾶν τὸ ὀφειλόμενον και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον αυτω και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον αυτω
So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

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οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν, ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν ουτως και ο πατηρ μου ο επουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων τα παραπτωματα αυτων ουτως και ο πατηρ μου ο επουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων τα παραπτωματα αυτων

Mark 11:22 (NET)

Mark 11:22 (KJV)
Jesus said to them, “Have faith in God. And Jesus answering saith unto them, Have faith in God.

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Byzantine Majority Text
καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς· ἔχετε πίστιν θεοῦ και αποκριθεις ιησους λεγει αυτοις εχετε πιστιν θεου και αποκριθεις ο ιησους λεγει αυτοις εχετε πιστιν θεου

Mark 11:24, 25 (NET)

Mark 11:24, 25 (KJV)
For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

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Byzantine Majority Text
διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν δια τουτο λεγω υμιν παντα οσα αν προσευχομενοι αιτεισθε πιστευετε οτι λαμβανετε και εσται υμιν δια τουτο λεγω υμιν παντα οσα αν προσευχομενοι αιτησθε πιστευετε οτι λαμβανετε και εσται υμιν
Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will also forgive you your sins.” And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

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Byzantine Majority Text
Καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν και οταν στηκητε προσευχομενοι αφιετε ει τι εχετε κατα τινος ινα και ο πατηρ υμων ο εν τοις ουρανοις αφη υμιν τα παραπτωματα υμων και οταν στηκητε προσευχομενοι αφιετε ει τι εχετε κατα τινος ινα και ο πατηρ υμων ο εν τοις ουρανοις αφη υμιν τα παραπτωματα υμων
Luke 17:3, 4 (NET)

Luke 17:3, 4 (KJV)
Watch yourselves!  If your brother sins, rebuke him.  If he repents, forgive him. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

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Byzantine Majority Text
προσέχετε ἑαυτοῖς. Ἐὰν ἁμάρτῃ ὁ ἀδελφός σου ἐπιτίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ ἄφες αὐτῷ προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτω προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτω
Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.” And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ καὶ ἑπτάκις ἐπιστρέψῃ πρὸς σὲ λέγων· μετανοῶ, ἀφήσεις αὐτῷ και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη επι σε λεγων μετανοω αφησεις αυτω και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη λεγων μετανοω αφησεις αυτω
Luke 23:33, 34 (NET)

Luke 23:33, 34 (KJV)
So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
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Byzantine Majority Text
Καὶ ὅτε ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν και οτε απηλθον επι τον τοπον τον καλουμενον κρανιον εκει εσταυρωσαν αυτον και τους κακουργους ον μεν εκ δεξιων ον δε εξ αριστερων και οτε απηλθον επι τον τοπον τον καλουμενον κρανιον εκει εσταυρωσαν αυτον και τους κακουργους ον μεν εκ δεξιων ον δε εξ αριστερων
[But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]  Then they threw dice to divide his clothes. Then said Jesus, Father, forgive them; for they know not what they do.  And they parted his raiment, and cast lots.

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[[ὁ δε Ἰησοῦς ἔλεγεν· πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.]] διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον |κλήρους| ο δε ιησους ελεγεν πατερ αφες αυτοις ου γαρ οιδασιν τι ποιουσιν διαμεριζομενοι δε τα ιματια αυτου εβαλον κληρον ο δε ιησους ελεγεν πατερ αφες αυτοις ου γαρ οιδασιν τι ποιουσιν διαμεριζομενοι δε τα ιματια αυτου εβαλον κληρον
Matthew 15:14 (NET)

Matthew 15:14 (KJV)
Leave them!  They are blind guides.  If someone who is blind leads another who is blind, both will fall into a pit. Let them alone: they be blind leaders of the blind.  And if the blind lead the blind, both shall fall into the ditch.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται αφετε αυτους οδηγοι εισιν τυφλοι τυφλων τυφλος δε τυφλον εαν οδηγη αμφοτεροι εις βοθυνον πεσουνται αφετε αυτους οδηγοι εισιν τυφλοι τυφλων τυφλος δε τυφλον εαν οδηγη αμφοτεροι εις βοθυνον πεσουνται

 

Addendum: May 22, 2020
A table comparing Jesus’ quotation of Deuteronomy from the Septuagint follows.

Matthew 18:16b (NET Parallel Greek)

 Deuteronomy 19:15 (Septuagint BLB)

Deuteronomy 19:15 (Septuagint Elpenor)
ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ρῆμα ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ρῆμα

Matthew 18:16b (NET)

 Deuteronomy 19:15 (NETS)

Deuteronomy 19:15 (English Elpenor)
at the testimony of two or three witnesses every matter may be established By the mouth of two or three witnesses shall any word be sustained. by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established

Tables comparing Deuteronomy 19:15 in the Tanakh, KJV and NET, and Deuteronomy 19:15 in the Septuagint (BLB and Elpenor) follow.

Deuteronomy 19:15 (Tanakh)

 Deuteronomy 19:15 (KJV)

Deuteronomy 19:15 (NET)
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. A single witness may not testify against another person for any trespass or sin that he commits.  A matter may be legally established only on the testimony of two or three witnesses.

Deuteronomy 19:15 (Septuagint BLB)

Deuteronomy 19:15 (Septuagint Elpenor)
οὐκ ἐμμενεῗ μάρτυς εἷς μαρτυρῆσαι κατὰ ἀνθρώπου κατὰ πᾶσαν ἀδικίαν καὶ κατὰ πᾶν ἁμάρτημα καὶ κατὰ πᾶσαν ἁμαρτίαν ἣν ἂν ἁμάρτῃ ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα Οὐκ ἐμμενεῖ μάρτυς εἷς μαρτυρῆσαι κατὰ ἀνθρώπου κατὰ πᾶσαν ἀδικίαν καὶ κατὰ πᾶν ἁμάρτημα καὶ κατὰ πᾶσαν ἁμαρτίαν, ἣν ἐὰν ἁμάρτῃ· ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ρῆμα

Deuteronomy 19:15 (NETS)

Deuteronomy 19:15 (English Elpenor)
One witness shall not suffice against a person in any injustice and in any wrongdoing and in any sin that he may sin.  By the mouth of two or three witnesses shall any word be sustained. One witness shall not stand to testify against a man for any iniquity, or for any fault, or for any sin which he may commit; by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established.

2 The Stephanus Textus Receptus and Byzantine Majority Text had τα παραπτωματα αυτων (KJV: their trespasses) following others.  The NET parallel Greek text and NA28 did not.

3 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had εις σε (KJV: against thee) following sins.  The NET parallel Greek text did not.  With the words εις σε this is instruction for dealing with a fellow believer who sins against me personally. Without the words εις σε this is a command to police every believer I encounter.

4 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) here.  The NET parallel Greek text and NA28 did not.

5 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding heaven (both occurrences).  The NET parallel Greek text and NA28 did not.

8 The Stephanus Textus Receptus and Byzantine Majority Text had αυτου following both lord and wife (KJV: his).  The NET parallel Greek text and NA28 did not.

9 The NET parallel Greek text and NA28 had ἔχει here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχεν (KJV: had).

10 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε (KJV: Lord) following saying.  The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus and Byzantine Majority Text had μοι (KJV: me) following Pay back.  The NET parallel Greek text and NA28 did not.

12 The Stephanus Textus Receptus had ο τι (KJV: that) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had εἴ τι.

13 The Stephanus Textus Receptus and Byzantine Majority Text had εις τους ποδας αυτου (KJV: at his feet) here.  The NET parallel Greek text and NA28 did not.

14 The Stephanus Textus Receptus had παντα (KJV: all) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had εως ου (KJV: till) here, where the NET parallel Greek text and NA28 had simply ἕως.

16 The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: So when).

18 The NET parallel Greek text and NA28 had καγὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

19 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

20 The Stephanus Textus Receptus and Byzantine Majority Text had τα παραπτωματα αυτων (KJV: their trespasses) here.  The NET parallel Greek text and NA28 did not.

21 Mark 11:22 (NET)

22 The Stephanus Textus Receptus and Byzantine Majority Text had αν (KJV: soever) here.  The NET parallel Greek text and NA28 did not.

27 Mark 11:24 (NET)

30 The Stephanus Textus Receptus and Byzantine Majority Text had εις σε (KJV: against thee) here.  The NET parallel Greek text and NA28 did not.  See comment at note 3.

32 The Stephanus Textus Receptus and Byzantine Majority Text had εις σε (KJV: against thee) here.  The NET parallel Greek text and NA28 did not.

33 The NET parallel Greek text and NA28 had πρὸς σὲ here, where the Stephanus Textus Receptus had επι σὲ.  The Byzantine Majority Text had neither.

34 Luke 17:3, 4 (NET)

36 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τυφλων (KJV: of the blind) here. The NET parallel Greek text did not.

The Holy Spirit is Given

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Luke recorded the following concerning the promised Holy Spirit (Acts 2:1-13 NET):

Now when the day of Pentecost had come, they were all1 together2 in one place.  Suddenly a sound like a violent wind blowing came from heaven and filled (ἐπλήρωσεν, a form of πληρόω) the entire house where they were sitting.  And tongues spreading out like a fire appeared to them and came to rest on3 each one of them.  All4 of them were filled (ἐπλήσθησαν, a form of πλήθω) with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them.

Now there were devout Jews from every nation under heaven residing in5 Jerusalem.  When this sound occurred, a crowd (πλῆθος) gathered and was in confusion, because each one heard them speaking in his own language.  Completely6 baffled, they said,7 “Aren’t8 all9 these who are speaking Galileans?  And how is it that each one of us hears them in our own native language?  Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!”  All were astounded and greatly confused, saying to one another, “What10 does this mean?”11  But others jeered12 at the speakers, saying, “They are drunk on new wine!”

 

Addendum: September 29, 2018
Tables of Acts 2:1; 2:3-5; 2:7 and 2:12, 13 comparing the NET and KJV follow.

Acts 2:1 (NET)

Acts 2:1 (KJV)
Now when the day of Pentecost had come, they were all together in one place. And when the day of Pentecost was fully come, they were all with one accord in one place.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό και εν τω συμπληρουσθαι την ημεραν της πεντηκοστης ησαν απαντες ομοθυμαδον επι το αυτο και εν τω συμπληρουσθαι την ημεραν της πεντηκοστης ησαν απαντες ομοθυμαδον επι το αυτο
Acts 2:3-5 (NET)

Acts 2:3-5 (KJV)
And tongues spreading out like a fire appeared to them and came to rest on each one of them. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς καὶ ἐκάθισεν ἐφ᾿ ἕνα ἕκαστον αὐτῶν και ωφθησαν αυτοις διαμεριζομεναι γλωσσαι ωσει πυρος εκαθισεν τε εφ ενα εκαστον αυτων και ωφθησαν αυτοις διαμεριζομεναι γλωσσαι ωσει πυρος εκαθισεν τε εφ ενα εκαστον αυτων
All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς και επλησθησαν απαντες πνευματος αγιου και ηρξαντο λαλειν ετεραις γλωσσαις καθως το πνευμα εδιδου αυτοις αποφθεγγεσθαι και επλησθησαν απαντες πνευματος αγιου και ηρξαντο λαλειν ετεραις γλωσσαις καθως το πνευμα εδιδου αυτοις αποφθεγγεσθαι
Now there were devout Jews from every nation under heaven residing in Jerusalem. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
῏Ησαν δὲ |εἰς| Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν ησαν δε εν ιερουσαλημ κατοικουντες ιουδαιοι ανδρες ευλαβεις απο παντος εθνους των υπο τον ουρανον ησαν δε εν ιερουσαλημ κατοικουντες ιουδαιοι ανδρες ευλαβεις απο παντος εθνους των υπο τον ουρανον
Acts 2:7 (NET)

Acts 2:7 (KJV)
Completely baffled, they said, “Aren’t all these who are speaking Galileans? And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες· |οὐχ| ἰδοὺ |ἅπαντες| οὗτοι εἰσιν οἱ λαλοῦντες Γαλιλαῖοι εξισταντο δε παντες και εθαυμαζον λεγοντες προς αλληλους ουκ ιδου παντες ουτοι εισιν οι λαλουντες γαλιλαιοι εξισταντο δε παντες και εθαυμαζον λεγοντες προς αλληλους ουκ ιδου παντες ουτοι εισιν οι λαλουντες γαλιλαιοι

Acts 2:12, 13 (NET)

Acts 2:12, 13 (KJV)
All were astounded and greatly confused, saying to one another, “What does this mean?” And they were all amazed, and were in doubt, saying one to another, What meaneth this?
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐξίσταντο δὲ πάντες καὶ |διηπόρουν|, ἄλλος πρὸς ἄλλον λέγοντες· τί θέλει τοῦτο εἶναι εξισταντο δε παντες και διηπορουν αλλος προς αλλον λεγοντες τι αν θελοι τουτο ειναι εξισταντο δε παντες και διηπορουν αλλος προς αλλον λεγοντες τι αν θελοι τουτο ειναι
But others jeered at the speakers, saying, “They are drunk on new wine!” Others mocking said, These men are full of new wine.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι γλεύκους μεμεστωμένοι εἰσίν ετεροι δε χλευαζοντες ελεγον οτι γλευκους μεμεστωμενοι εισιν ετεροι δε χλευαζοντες ελεγον οτι γλευκους μεμεστωμενοι εισιν

2 The NET parallel Greek text and NA28 had ὁμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον (KJV: with one accord).

3 The Stephanus Textus Receptus and Byzantine Majority Text had the particle τε preceding on. The NET parallel Greek text and NA28 did not.

5 The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: at).

6 The Stephanus Textus Receptus and Byzantine Majority Text had παντες (KJV: all) here. The NET parallel Greek text and NA28 did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had προς αλληλους (KJV: one to another) here. The NET parallel Greek text and NA28 did not.

8 The NET parallel Greek text and NA28 had οὐχ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουκ (KJV: not).

10 The Stephanus Textus Receptus and Byzantine Majority Text had τι αν (KJV: What) here, where the NET parallel Greek text and NA28 had simply τί.

11 The NET parallel Greek text and NA28 had θέλει here, where the Stephanus Textus Receptus and Byzantine Majority Text had θελοι (KJV: meaneth).

What Kind of Carpenter Is Jesus?

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God said it.  I believe it.  That settles it.

This is the epitome of the relationship between truth and faith I inherited from my elders.  I could tell by the way they said it, it was meant to be a direct arc, a syllogism where the minor premise—“I believe it”—and the conclusion—“That settles it”—were already contained within the major premise—“God said it.”

“To speak the truth and shoot straight with arrows.”1  That was Persian virtue according to Nietzsche.   By the way, to miss that mark is the primary meaning of “sin” in the Bible.

I am a fan of such simple goodness.  But like most fans I am better at cheering on the practitioners of simple goodness than I am at practicing it myself.  You see, though everything flows from the major premise—“God said it”—in practice, I must derive God’s word from Bible study.

Suddenly, the simple self-contained major premise is a question: “Well, what did God say?”  Even, “What did He mean by that?”  Once God’s speaking is derived by internal and external debate, the only rational response—believing what He says—becomes a question as well.  “Well, do I believe that?”  And the resultant certainty and peace of mind is also open to question.

That’s why I intended to call this An Impractical Bible Study.  A practical Bible study should propel one on the straight and simple trajectory outlined by my elders.  This one will wander and meander and ponder and wonder: What is truth? What is faith? Who is God? What is He trying to say to us?  So, since I’m not even aiming at the mark, I probably should have called it A Sinner’s Impractical Bible Study.  But would anyone have any interest in that?

What Kind of Carpenter Is Jesus? is catchier, and in some ways, more to the point.  First, it’s a question.  I’ll ask a lot of questions.  And I’ll have to do something more, and something less, than turn to the Gospel According to Mark chapter six verse three for an answer.

 

Addendum: September 29, 2108
A table of Mark 6:3 comparing the NET and KJV follows.

Mark 6:3 (NET)

Mark 6:3 (KJV)
Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judas, and Simon?  And aren’t his sisters here with us?” And so they took offense at him. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.

 

Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οὐχ οὗτος ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ ουχ ουτος εστιν ο τεκτων ο υιος μαριας αδελφος δε ιακωβου και ιωση και ιουδα και σιμωνος και ουκ εισιν αι αδελφαι αυτου ωδε προς ημας και εσκανδαλιζοντο εν αυτω ουχ ουτος εστιν ο τεκτων ο υιος μαριας αδελφος δε ιακωβου και ιωση και ιουδα και σιμωνος και ουκ εισιν αι αδελφαι αυτου ωδε προς ημας και εσκανδαλιζοντο εν αυτω

The Holy Spirit is the ἐπαγγελία of the Father

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Luke continued his written account in Acts 1:1-8 (NET):

I wrote (ἐποιησάμην, a form of ποιέω) the former account, Theophilus, about all that Jesus began to do (ποιεῖν, another form of ποιέω) and teach (διδάσκειν, a form of διδάσκω) until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen.  To the same apostles also, after his suffering (παθεῖν, a form of πάσχω), he presented himself alive with many convincing proofs.  He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God.  While he was with them, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, a form of ἐπαγγελία), which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

So when they had gathered together, they began to ask1 him, “Lord, is this the time when you are restoring the kingdom to Israel?”  He told them, “You are not permitted to know (γνῶναι, a form of γινώσκω) the times or periods that the Father has set by his own authority (ἐξουσίᾳ).  But you will receive power (δύναμιν, a form of δύναμις) when the Holy Spirit has come upon you, and you will be my2 witnesses (μάρτυρες, a form of μάρτυς) in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.”

 

Addendum: September 29, 2018
Tables of Acts 1:6 and 1:8 comparing the NET and KJV follow.

Acts 1:6 (NET)

Acts 1:6 (KJV)
So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες· κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ οι μεν ουν συνελθοντες επηρωτων αυτον λεγοντες κυριε ει εν τω χρονω τουτω αποκαθιστανεις την βασιλειαν τω ισραηλ οι μεν ουν συνελθοντες επηρωτων αυτον λεγοντες κυριε ει εν τω χρονω τουτω αποκαθιστανεις την βασιλειαν τω ισραηλ
Acts 1:8 (NET)

Acts 1:8 (KJV)
But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾿ ὑμᾶς καὶ ἔσεσθε μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ [ἐν] πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς αλλα ληψεσθε δυναμιν επελθοντος του αγιου πνευματος εφ υμας και εσεσθε μοι μαρτυρες εν τε ιερουσαλημ και εν παση τη ιουδαια και σαμαρεια και εως εσχατου της γης αλλα ληψεσθε δυναμιν επελθοντος του αγιου πνευματος εφ υμας και εσεσθε μοι μαρτυρες εν τε ιερουσαλημ και εν παση τη ιουδαια και σαμαρεια και εως εσχατου της γης

Solomon’s Wealth, Part 5

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Remember Solomon’s Wealth?  In and of itself I said so what? what does it mean?  Now that wealth, which is at least possible to measure, has been coupled in a promise with a wise and discerning mind1 which is difficult to measure.  Solomon’s wealth is hard to deny (whether I argue with the superlative degree of it or not).  I am reminded of a story about Jesus (Matthew 9:2-8 NET):

…some people brought to him a paralytic lying on a stretcher.  When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your2 sins are forgiven.”3  Then some of the experts in the law said4 to themselves, “This man is blaspheming!”  When Jesus saw their reaction he said, “Why do you5 respond with evil in your hearts?  Which is easier, to say, ‘Your6 sins are forgiven’7 or to say, ‘Stand up8 and walk’?  But so that you may know that the Son of Man has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive sins” – then he said to the paralytic – “Stand up, take your stretcher, and go home.”  And he stood up and went home.  When the crowd saw this, they were afraid9 and honored God who had given such authority (ἐξουσίαν, a form of ἐξουσία) to men.

The Greek word ἐξουσίαν (a form of ἐξουσία) makes it fairly clear that the crowd honored God for the authority to forgive sins that was given to men.  The authority to say, Stand up and walk, was merely the kicker, so to speak, to persuade the crowd that the authority to forgive sins was truly given to men.

Is it possible that a wise and discerning mind given by God, would not be wise or discerning enough to prevent Solomon’s disobedience to God’s laws?  That’s what the Bible seems to be saying here.  And Solomon’s wealth is sort of the kicker to make that point.  At the moment, however, a more pressing issue gnaws at my certainty and peace of mind; namely, is it possible that one thing—Solomon’s wealth—can be both at one and the same time the fulfillment of God’s promise and Solomon’s direct disobedience to God’s laws for kings?

There is an easy and obvious negative answer to this question, obvious if you have read the writings of Friedrich Nietzsche.  A Nietzschean reading of Solomon’s wealth would go something like this: The laundry list (1 Kings 10:14-28) could stand pretty much as is.  The people of Israel were proud of their richest, wisest king, like any prosperous people would be.  The next chapter was just more bragging originally (verses 1, 3, and 8).  Solomon conquered the hearts of many hot foreign women and built places for them to worship their gods.  The other stuff was added in the time of Josiah (2 Kings 22:1-2), a much later eight-year-old king of Judah.

The priests of Judah had eighteen long years (2 Kings 22:3,
8, 10, 12, 13) to falsify the whole history of Israel and present the newly discovered scroll to the twenty-five-year-old king raised under their tutelage.  Even as it stands, however, the discerning reader can see through the Scripture to the historical truth hidden inside.  Solomon worshiped Yahweh just as he paid every other god his due, much like the people of Josiah’s day (2 Kings 23:4).  But the priests of Yahweh wanted more than their due.  They knew that the kingdom was divided in the days of Rehoboam, Solomon’s son.  The simple truth that Solomon’s conscription and taxation were onerous on the people and that Rehoboam threatened to be worse than his father was not the cause of the people’s rebellion.  No, it was because Solomon had sinned against Yahweh, broken every commandment they cleverly placed in the writings of Moses to get some control over this new naïve and gullible King Josiah (1 Kings 11:11-13).  Though it was well known that no evil worthy of Yahweh’s wrath came upon Solomon or Israel during Solomon’s reign, the priests had an answer for this as well.  The evil would come on Rehoboam because Yahweh longed to show mercy to Solomon’s father David, the poet king of Yahweh, and man after Yahweh’s own heart.  On the other hand Solomon was too well known for his wisdom and wealth to discard that fact (1 Kings 3:28).  So, Solomon’s wisdom was not an accident of birth, nor the result of privilege and education.  No, it was Yahweh’s answer to an overwhelmed young man’s request for aid in fulfilling his role as king (1 Kings 3:11-12).  Yahweh just threw in the wealth for good measure, since every priest hopes the path of wisdom leads to riches.  (Never mind that they made Solomon’s wealth an act of disobedience to Yahweh’s laws.  Maybe that’s evidence of a theological rift in the priestly caste.  Yeah, that’s what happened.)

On and on this entirely fanciful reading of the Bible goes.  The key is that every word or act, promise or prophecy of God is a lie concocted by priests, because the truth is, there is no God.  Later, after the Babylonian exile, the prophets must have pulled the same nasty trick on the priests that the priests pulled on the kings of Israel.  I’m not really sure who lambasted the prophets, or when.  All this to maintain a faith that should have long ago been abandoned in a failed god named Yahweh.

I’m not saying I subscribe to a theory of Bible interpretation that posits that the Scripture was rewritten at least twice by fanatical people hell-bent on making Yahweh look better than he ought to for their own selfish gain.  I brought it up precisely because I have reasons of my own to believe differently, and I’m ready to plunge headlong into the very thickets this kind of analysis purports to untangle.  I intend to forge ahead with the confidence that God has reasons of his own for the apparent tangle and complexity of these thickets, and He does not require lying priests and prophets to account for them.

So, I’ll expand the context again.  When the elders of Israel first asked for a king, God took it personally (1 Samuel 8:7, 8a NET).

The Lord said to Samuel, “Do everything the people request of you.  For it is not you that they have rejected, but it is me that they have rejected as their king [Table].  Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods [Table].

 

Addendum: September 28, 2018
Tables of Matthew 9:2-5 and 9:8 comparing the NET and KJV follow.

Matthew 9:2-5 (NET) Matthew 9:2-5 (KJV)
Just then some people brought to him a paralytic lying on a stretcher.  When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your sins are forgiven.” And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ· θάρσει, τέκνον, ἀφίενται σου αἱ ἁμαρτίαι και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου
Then some of the experts in the law said to themselves, “This man is blaspheming!” And, behold, certain of the scribes said within themselves, This man blasphemeth.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς οὗτος βλασφημεῖ και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει
When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ |ἰδὼν| ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν· ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων
Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν· ἀφίενται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ἔγειρε καὶ περιπάτει τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και περιπατει τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και περιπατει

Matthew 9:8 (NET)

Matthew 9:8 (KJV)
When the crowd saw this, they were afraid and honored God who had given such authority to men. But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις

Solomon’s Wealth, Part 4

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In his dream Solomon asked for a discerning mind, to distinguish right from wrong (1 Kings 3:6-9 NET).

You demonstrated great loyalty to your servant, my father David, as he served you faithfully, properly, and sincerely.  You have maintained this great loyalty to this day by allowing his son to sit on his throne.  Now, O Lord (yehôvâh, יהוה) my God (ʼĕlôhı̂ym, אלהי), you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced.  Your servant stands among your chosen people; they are a great nation that is too numerous to count or number.  So give your servant a discerning mind so he can make judicial decisions for your people and distinguish right from wrong.  Otherwise no one is able to make judicial decisions for this great nation of yours [Table].

In response God promised Solomon a wise and discerning mind superior to that of anyone who has preceded or will succeed you1—in the dream.  But Solomon broke every law God gave the kings of Israel while wide-awake.  Surely Solomon’s alleged wisdom was grossly overstated!

Okay, enough of this self-righteous snit.  You notice what just happened.  I’m all up in arms because the wise and discerning mind God allegedly gave Solomon was neither wise enough nor discerning enough to protect Solomon from falling afoul of the laws God gave the kings of Israel.  I reasoned that God-given discernment at a minimum should have made the king wise enough to follow God’s rules for kings, or God-given discernment can’t be discernment given by God.  It must have been only a dream.

Now faith becomes an act of self-denial, denying my reasoning to accept the difficult proposition that God-given discernment to know right from wrong was not sufficient to keep Solomon, the one given a wise and discerning mind superior to that of anyone who has preceded or will succeed him, from falling afoul of God’s law.  (And reasoning may be over or under stating the case a bit.  The premise that God-given discernment at a minimum should have made the king wise enough to follow God’s rules for kings seemed obvious, intuitive, even axiomatic to me.)

I want to review what has happened to me here.  First when I focused only on the passage titled Solomon’s Wealth, I understood that Solomon was rich, powerful and wise.  Faith was fairly easy, requiring little of me.  When I expanded the context to include Solomon’s dream, faith became more demanding.  I needed to confront and either ignore or deny the wisdom of scholarly historians.  When I expanded the context to include God’s law faith, holding all three of these passages simultaneously in a state of equilibrium I call true, requires me to deny my intuition, my reason and my wisdom.  This is the most difficult demand of all.  Is this what God meant by the passage titled Solomon’s Wealth?

I said I don’t believe in God because Solomon was richer than all his contemporaries.  Why do I believe?

I would like to elevate the tip of my nose a few degrees above the horizon and say that years of Bible study have persuaded me that the Bible is true and therefore the God revealed in its pages is also true and my God.  But that’s not true.  The Bible has been a source of inspiration, irritation and frustration ever since I was old enough to read it.  It’s not the reason I believe God.  It may be what I believe about God, but my reasons for believing are more personal.

I remember what my life was like when I believed God was evil, at least devious and misleading.  I told him I understood his silly little game and I would beat him at it.  I remember what I meant by “silly little game.”  I don’t have a clue how I intended to beat him at it.  That might have been youthful bravado rather than a seriously considered point of view.

Believing in an evil God was more than I could do for the long haul.  Eventually, I didn’t believe in Him at all, or didn’t believe that He existed at all.  I remember what my life was like as an atheist.

I’ll use the term atheist from time to time, but don’t think I was a happy, relieved or content atheist.  I was pissed off that I’d wasted so much of my life believing in “dog spelled backwards.”  Though I didn’t go quite so far in my own thinking I can certainly appreciate Nietzsche’s dilemma revealed in his later writings (Ecce Homo especially), the atheist who absolutely needed God to exist just so he could justify hating him so much.

I remember what my life was like as a naïve and religious child.  I remember what my life was like as a philosophical and legalistic young man fighting his way back from atheism.  And I certainly know my life as an older man with a, by and large, open-ended confidence in the goodness of God.  And I’m not going to throw that away because I’m having some difficulty wrapping my mind around a couple of passages in the Bible.

I’ve already acknowledged that I am rarely, if ever, working with something so concrete as “God said it.”  I’m always working with my understanding, my interpretation of what God said.  I might even put words in God’s mouth sometimes.  So when I’m having a rational problem with passages in the Bible, the first place to look for something squeegee is in my understanding, my interpretation and the words I’ve put in God’s mouth.  I’ve learned to give God and the Bible the benefit of the doubt.  It comes at the sacrifice of some certainty and peace of mind, changing my mind periodically, what I think I know.  But it keeps an old man nimble and light on his feet.

 

Addendum: April 15, 2020
Tables comparing 1 Kings 3:6; 3:7 and 3:8 in the Tanakh, KJV and NET, and 1 Kings (3 Kings, 3 Reigns) 3:6; 3:7 and 3:8 in the Septuagint (BLB and Elpenor) follow.

1 Kings 3:6 (Tanakh)

 1 Kings 3:6 (KJV)

1 Kings 3:6 (NET)
And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. Solomon replied, “You demonstrated great loyalty to your servant, my father David, as he served you faithfully, properly, and sincerely. You have maintained this great loyalty to this day by allowing his son to sit on his throne.

1 Kings 3:6 (Septuagint BLB)

3 Kings 3:6 (Septuagint Elpenor)
καὶ εἶπεν Σαλωμων σὺ ἐποίησας μετὰ τοῦ δούλου σου Δαυιδ τοῦ πατρός μου ἔλεος μέγα καθὼς διῆλθεν ἐνώπιόν σου ἐν ἀληθείᾳ καὶ ἐν δικαιοσύνῃ καὶ ἐν εὐθύτητι καρδίας μετὰ σοῦ καὶ ἐφύλαξας αὐτῷ τὸ ἔλεος τὸ μέγα τοῦτο δοῦναι τὸν υἱὸν αὐτοῦ ἐπὶ τοῦ θρόνου αὐτοῦ ὡς ἡ ἡμέρα αὕτη καὶ εἶπεν Σαλωμών· σὺ ἐποίησας μετὰ τοῦ δούλου σου Δαυὶδ τοῦ πατρός μου ἔλεος μέγα, καθὼς διῆλθεν ἐνώπιόν σου ἐν ἀληθείᾳ καὶ ἐν δικαιοσύνῃ καὶ ἐν εὐθύτητι καρδίας μετὰ σοῦ, καὶ ἐφύλαξας αὐτῷ τὸ ἔλεος τὸ μέγα τοῦτο δοῦναι τὸν υἱὸν αὐτοῦ ἐπὶ τοῦ θρόνου αὐτοῦ, ὡς ἡ ἡμέρα αὕτη

3 Reigns 3:6 (NETS)

3 Kings 3:6 (English Elpenor)
And Salomon said, “You did great mercy with your slave, my father Dauid, as he passed through before you in truth and in righteousness and in uprightness of heart with you, and you have kept for him this great mercy to give his son on his throne, as this day. And Solomon said, Thou hast dealt very mercifully with thy servant David my father according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee, and thou hast kept for him this great mercy, to set his son upon his throne, as [it is] this day.

1 Kings 3:7 (Tanakh)

 1 Kings 3:7 (KJV)

1 Kings 3:7 (NET)
And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. Now, O Lord my God, you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced.

1 Kings 3:7 (Septuagint BLB)

3 Kings 3:7 (Septuagint Elpenor)
καὶ νῦν κύριε ὁ θεός μου σὺ ἔδωκας τὸν δοῦλόν σου ἀντὶ Δαυιδ τοῦ πατρός μου καὶ ἐγώ εἰμι παιδάριον μικρὸν καὶ οὐκ οἶδα τὴν ἔξοδόν μου καὶ τὴν εἴσοδόν μου καὶ νῦν, Κύριε ὁ Θεός μου, σὺ ἔδωκας τὸν δοῦλόν σου ἀντὶ Δαυὶδ τοῦ πατρός μου, καὶ ἐγώ εἰμι παιδάριον μικρὸν καὶ οὐκ οἶδα τὴν ἔξοδόν μου καὶ τὴν εἴσοδόν μου

3 Reigns 3:7 (NETS)

3 Kings 3:7 (English Elpenor)
And now, O Lord my God, you gave your slave in place of my father Dauid, and I am a little lad, and I do not know my going out and my coming in, And now, O Lord my God, thou hast appointed thy servant in the room of David my father; and I am a little child, and know not my going out an my coming in.

1 Kings 3:8 (Tanakh)

 1 Kings 3:8 (KJV)

1 Kings 3:8 (NET)
And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Your servant stands among your chosen people; they are a great nation that is too numerous to count or number.

1 Kings 3:8 (Septuagint BLB)

3 Kings 3:8 (Septuagint Elpenor)
ὁ δὲ δοῦλός σου ἐν μέσῳ τοῦ λαοῦ σου ὃν ἐξελέξω λαὸν πολύν ὃς οὐκ ἀριθμηθήσεται ὁ δὲ δοῦλός σου ἐν μέσῳ τοῦ λαοῦ σου, ὃν ἐξελέξω λαὸν πολύν, ὃς οὐκ ἀριθμηθήσεται

3 Reigns 3:8 (NETS)

3 Kings 3:8 (English Elpenor)
but your slave is in the midst of your people whom you chose, a large people, who shall not be counted, And now, O Lord my God, thou hast appointed thy servant in the room of David my father; and I am a little child, and know not my going out an my coming in.

Solomon’s Wealth, Part 3

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Since I opened this context can of worms, and found that expanding the context gave me a different perspective on the meaning of a particular passage, I’ll expand the context again.  Even before there were kings in Israel, God gave laws for the then future kings (Deuteronomy 17:14-20).

When he sits on his royal throne he must make a copy of this law on a scroll given to him by the Levitical priests.  It must be with him constantly and he must read it as long as he lives, so that he may learn to revere the Lord his God and observe all the words of this law and these statutes and carry them out.1

The passage titled Solomon’s Wealth goes on and on about Solomon’s gold.  The law he was supposed to read everyday said he must not accumulate much silver and gold (Deuteronomy 17:17 NET).  Solomon’s wealth included a massive throne exalted six steps above everyone else in the room.  The law Solomon was commanded to follow carefully said he should not exalt himself above his fellow citizens  (Deuteronomy 17:19-20 NET).  Solomon’s twelve thousand Egyptian horses were also explicitly forbidden by the law intended to ensure that he and his descendants will enjoy many years ruling over his kingdom in Israel (Deuteronomy 17:16, 20 NET).

Here is a contrast of the two passages:

Solomon’s Wealth (1 Kings 10:14-28 NET)

Provision for Kingship (Deuteronomy 17:16-20 NET)
Solomon received 666 talents of gold per year [Table], besides what he collected from the merchants, traders, Arabian kings, and governors of the land [Table].  King Solomon made two hundred large shields of hammered gold; 600 measures of gold were used for each shield [Table].  He also made three hundred small shields of hammered gold; three minas of gold were used for each of these shields.  The king placed them in the Palace of the Lebanon Forest [Table].

1 Kings 10:14-17 (NET)

 

All of King Solomon’s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold.  There were no silver items, for silver was not considered very valuable in Solomon’s time [Table].  Along with Hiram’s fleet, the king had a fleet of large merchant ships that sailed the sea.  Once every three years the fleet came into port with cargoes of gold, silver, ivory, apes, and peacocks [Table].  King Solomon was wealthier and wiser than any of the kings of the earth [Table].  Everyone in the world wanted to visit Solomon to see him display his God-given wisdom [Table].  Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules [Table].

1 Kings 10:21-25 (NET)

 …he must not accumulate much silver and gold.

Deuteronomy 17:17b (NET)
The king made a large throne decorated with ivory and overlaid it with pure gold [Table].  There were six steps leading up to the throne, and the back of it was rounded on top.  The throne had two armrests with a statue of a lion standing on each side [Table].  There were twelve statues of lions on the six steps, one lion at each end of each step.  There was nothing like it in any other kingdom [Table].

1 Kings 10:18-20 (NET)

 When he sits on his royal throne he must make a copy of this law on a scroll given to him by the Levitical priests.  It must be with him constantly and he must read it as long as he lives, so that he may learn to revere the Lord his God and observe all the words of this law and these statutes and carry them out.  Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left…

Deuteronomy 17:18-20 (NET)
Solomon accumulated chariots and horses.  He had 1,400 chariots and 12,000 horses.  He kept them in assigned cities and in Jerusalem [Table].  The king made silver as plentiful in Jerusalem as stones; cedar was as plentiful as sycamore fig trees are in the lowlands [Table].  Solomon acquired his horses from Egypt and from Que; the king’s traders purchased them from Que [Table].

1 Kings 10:26-28 NET

 Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, for the Lord has said you must never again return that way.

Deuteronomy 17: 16 (NET)

If I ignore the topical headings and chapter markings in 1 Kings, both of which are later additions to the text, and simply continue reading after the section called Solomon’s Wealth, I find that Solomon had seven hundred wives and three hundred concubines.  Solomon followed his wives in the worship of other gods (1 Kings 11:1-5).  The law for the kings of Israel stated explicitly that the king should not take many wives lest his affections turn aside (Deuteronomy 17:17 NET).

The Lord Punishes Solomon for Idolatry (1 Kings 11:1-8 NET)

Provision for Kingship (Deuteronomy 17:16-20 NET)
King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites.  They came from nations about which the Lord had warned the Israelites, “You must not establish friendly relations with them!  If you do, they will surely shift your allegiance to their gods.”  But Solomon was irresistibly attracted to them.  He had 700 royal wives and 300 concubines; his wives had a powerful influence over him.  When Solomon became old, his wives shifted his allegiance to other gods; he was not wholeheartedly devoted to the Lord his God, as his father David had been.  Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcom.

1 Kings 11:1-5 (NET)

 

Furthermore, on the hill east of Jerusalem Solomon built a high place for the detestable Moabite god Chemosh and for the detestable Ammonite god Milcom.  He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods.

1   Kings 11:7, 8 (NET)

 Furthermore, he must not marry many wives lest his affections turn aside (e.g, from the commandments to the right or left)…

Deuteronomy 17:17a (NET)

There is a summation statement: Solomon did evil in the Lord’s sight…2  With a topical heading, Solomon’s Wealth, and another topical heading, The Lord Punishes Solomon for Idolatry, and a chapter change from ten to chapter eleven, this summation appears only to apply to Solomon’s many wives and idolatry.  But if I consider that Solomon defied every law God gave the kings of Israel—Because you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant3—I need to question the reliability of the topical headings and chapter break here.

So I have one passage in the Bible that seemed at first glance (with my view limited only to that particular passage) to be a laundry list of Solomon’s wealth and power.  When I expanded the context to include an incident from Solomon’s life, the same passage became the fulfillment of God’s promise to Solomon.  When I expanded the context again to include God’s law (an incident in the life of the nation of Israel) the same passage became an indictment of Solomon’s reign as king.  Now I’m ready to recant and say that Solomon’s dream was just a dream, that it had nothing to do with how rich he was or wasn’t.

 

Addendum: April 7, 2020
Near the climax of the movie “Transformers: Revenge of the Fallen,” combat veteran Major Lennox (Josh Duhamel) shouts to two unarmed civilians caught in combat: “You guys stick with me, you understand?  You stay on my ass.”  He takes one of them, Mikaela (Megan Fox), by the hand.  The other, Sam (Shia LaBeouf), heads off his own way.  Mikaela lives; Sam dies.

Jesus walking by the Sea of Galilee…saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen).  He said to them, “Follow me.”4  The Greek words translated Follow me were δεῦτε ὀπίσω μου.  According to the Koine Greek Lexicon online ὀπίσω means “toward the back, after, back, backward, (get) behind; follow, close behind (in time); backside, buttocks.”  Though it may offend the religious mind, Jesus said essentially, “You stay on my ass,” and I will turn you into fishers of people!5  Solomon did not stay on the Lord’s (yehôvâh, יְהֹוָ֖ה) ass, as his father David had done.

Masoretic Text

 Septuagint
1 Kings 11:6 (Tanakh) 1 Kings 11:6 (NET) 3 Reigns 11:8 (NETS)

3 Kings 11:6 (Elpenor English)
And Solomon did evil in the sight of the LORD, and went not fully after (אַחֲרֵ֥י) the LORD, as did David his father. Solomon did evil in the Lord’s sight; he did not remain loyal to (ʼachar, אַחֲרֵ֥י) the Lord, as his father David had. and Salomon did evil before the Lord; he did not go after (ὀπίσω) the Lord as Dauid his father. And Solomon did that which was evil in the sight of the Lord: he went not after (ὀπίσω) the Lord, as David his father.

Tables comparing Deuteronomy 17:18; 17:19; 17:17; 17:20; 17:16; 1 Kings 11:1; 11:2; 11:3; 11:4; 11:5; 11:7; 11:8 and 11:6 in the Tanakh, KJV and NET, and comparing Deuteronomy 17:18; 17:19; 17:17; 17:20; 17:16; 1 Kings (3 Kings, 3 Reigns) 11:1; 11:2; 11:3; 11:4; 11:5 (11:6); 11:7 (11:5); 11:8 (11:7) and 11:6 (11:8) in the Septuagint (BLB and Elpenor) follow.  Following these is a table comparing Matthew 4:18 in the NET and KJV.

Deuteronomy 17:18 (Tanakh)

 Deuteronomy 17:18 (KJV)

Deuteronomy 17:18 (NET)
And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: When he sits on his royal throne he must make a copy of this law on a scroll given to him by the Levitical priests.

Deuteronomy 17:18 (Septuagint BLB)

Deuteronomy 17:18 (Septuagint Elpenor)
καὶ ἔσται ὅταν καθίσῃ ἐπὶ τῆς ἀρχῆς αὐτοῦ καὶ γράψει ἑαυτῷ τὸ δευτερονόμιον τοῦτο εἰς βιβλίον παρὰ τῶν ἱερέων τῶν Λευιτῶν καὶ ὅταν καθίσῃ ἐπὶ τῆς ἀρχῆς αὐτοῦ, καὶ γράψει αὐτῷ τὸ δευτερονόμιον τοῦτο εἰς βιβλίον παρὰ τῶν ἱερέων τῶν Λευιτῶν

Deuteronomy 17:18 (NETS)

Deuteronomy 17:18 (English Elpenor)
And it shall be, when he has set upon the seat of his rule, that he shall write for himself this second law in a book from the priests, the Leuites. And when he shall be established in his government, then shall he write for himself this repetition of the law into a book by the hands of the priests the Levites;

Deuteronomy 17:19 (Tanakh)

 Deuteronomy 17:19 (KJV)

Deuteronomy 17:19 (NET)
And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear HaShem his G-d, to keep all the words of this law and these statutes, to do them; And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them: It must be with him constantly, and he must read it as long as he lives, so that he may learn to revere the Lord his God and observe all the words of this law and these statutes and carry them out.

Deuteronomy 17:19 (Septuagint BLB)

Deuteronomy 17:19 (Septuagint Elpenor)
καὶ ἔσται μετ᾽ αὐτοῦ καὶ ἀναγνώσεται ἐν αὐτῷ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ ἵνα μάθῃ φοβεῗσθαι κύριον τὸν θεὸν αὐτοῦ φυλάσσεσθαι πάσας τὰς ἐντολὰς ταύτας καὶ τὰ δικαιώματα ταῦτα ποιεῗν καὶ ἔσται μετ᾿ αὐτοῦ, καὶ ἀναγνώσεται ἐν αὐτῷ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ, ἵνα μάθῃ φοβεῖσθαι Κύριον τὸν Θεόν σου καὶ φυλάσσεσθαι πάσας τὰς ἐντολὰς ταύτας καὶ τὰ δικαιώματα ταῦτα ποιεῖν

Deuteronomy 17:19 (NETS)

Deuteronomy 17:19 (English Elpenor)
And it shall be with him, and he shall read from it all the days of his life so that he may learn to fear the Lord his God, to keep all these commandments and these statutes to do them and it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the Lord thy God, and to keep all these commandments, and to observe these ordinances:

Deuteronomy 17:17 (Tanakh)

 Deuteronomy 17:17 (KJV)

Deuteronomy 17:17 (NET)
Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. Furthermore, he must not marry many wives lest his affections turn aside, and he must not accumulate much silver and gold.

Deuteronomy 17:17 (Septuagint BLB)

Deuteronomy 17:17 (Septuagint Elpenor)
καὶ οὐ πληθυνεῗ ἑαυτῷ γυναῗκας οὐδὲ μεταστήσεται αὐτοῦ ἡ καρδία καὶ ἀργύριον καὶ χρυσίον οὐ πληθυνεῗ ἑαυτῷ σφόδρα καὶ οὐ πληθυνεῖ ἑαυτῷ γυναῖκας, ἵνα μὴ μεταστῇ αὐτοῦ ἡ καρδία· καὶ ἀργύριον καὶ χρυσίον οὐ πληθυνεῖ ἑαυτῷ σφόδρα

Deuteronomy 17:17 (NETS)

Deuteronomy 17:17 (English Elpenor)
And he shall not multiply wives for himself, neither shall he turn his heart away; also silver and gold he shall not multiply exceedingly for himself. And he shall not multiply to himself wives, lest his heart turn away; and he shall not greatly multiply to himself silver and gold.

Deuteronomy 17:20 (Tanakh)

 Deuteronomy 17:20 (KJV)

Deuteronomy 17:20 (NET)
that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel. Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left, and he and his descendants will enjoy many years ruling over his kingdom in Israel.

Deuteronomy 17:20 (Septuagint BLB)

Deuteronomy 17:20 (Septuagint Elpenor)
ἵνα μὴ ὑψωθῇ ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀδελφῶν αὐτοῦ ἵνα μὴ παραβῇ ἀπὸ τῶν ἐντολῶν δεξιὰ ἢ ἀριστερά ὅπως ἂν μακροχρονίσῃ ἐπὶ τῆς ἀρχῆς αὐτοῦ αὐτὸς καὶ οἱ υἱοὶ αὐτοῦ ἐν τοῗς υἱοῗς Ισραηλ ἵνα μὴ ὑψωθῇ ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀδελφῶν αὐτοῦ, ἵνα μὴ παραβῇ ἀπὸ τῶν ἐντολῶν δεξιὰ ἢ ἀριστερά, ὅπως ἂν μακροχρονίσῃ ἐπὶ τῆς ἀρχῆς αὐτοῦ, αὐτὸς καὶ οἱ υἱοὶ αὐτοῦ ἐν τοῖς υἱοῖς ᾿Ισραήλ

Deuteronomy 17:20 (NETS)

Deuteronomy 17:20 (English Elpenor)
so that his heart may not be exalted above his brothers so that he turn not aside from the commandments, right or left, in order that he be long-lived in his rule, he and his sons among the sons of Israel. that his heart be not lifted up above his brethren, that he depart not from the commandments on the right hand or on the left; that he and his sons may reign long in his dominion among the children of Israel.

Deuteronomy 17:16 (Tanakh)

 Deuteronomy 17:16 (KJV)

Deuteronomy 17:16 (NET)
Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as HaShem hath said unto you: ‘Ye shall henceforth return no more that way.’ But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way. Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, for the Lord has said you must never again return that way.

Deuteronomy 17:16 (Septuagint BLB)

Deuteronomy 17:16 (Septuagint Elpenor)
διότι οὐ πληθυνεῗ ἑαυτῷ ἵππον οὐδὲ μὴ ἀποστρέψῃ τὸν λαὸν εἰς Αἴγυπτον ὅπως πληθύνῃ ἑαυτῷ ἵππον ὁ δὲ κύριος εἶπεν οὐ προσθήσετε ἀποστρέψαι τῇ ὁδῷ ταύτῃ ἔτι διότι οὐ πληθυνεῖ ἑαυτῷ ἵππον οὐδὲ μὴ ἀποστρέψῃ τὸν λαὸν εἰς Αἴγυπτον, ὅπως μὴ πληθύνῃ αὐτῷ ἵππον, ὁ δὲ Κύριος εἶπεν· οὐ προσθήσεσθε ἀποστρέψαι τῇ ὁδῷ ταύτῃ ἔτι

Deuteronomy 17:16 (NETS)

Deuteronomy 17:16 (English Elpenor)
For he shall not multiply cavalry for himself or return the people to Egypt in order to multiply cavalry for himself, but the Lord has said to you, “You shall never add to return that way.” For he shall not multiply to himself horses, and he shall by no means turn the people back to Egypt, lest he should multiply to himself horses; for the Lord said, Ye shall not any more turn back by that way.

1 Kings 11:1 (Tanakh)

 1 Kings 11:1 (KJV)

1 Kings 11:1 (NET)
But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites.

1 Kings 11:1 (Septuagint BLB)

3 Kings 11:1 (Septuagint Elpenor)
καὶ ὁ βασιλεὺς Σαλωμων ἦν φιλογύναιος καὶ ἦσαν αὐτῷ ἄρχουσαι ἑπτακόσιαι καὶ παλλακαὶ τριακόσιαι καὶ ἔλαβεν γυναῗκας ἀλλοτρίας καὶ τὴν θυγατέρα Φαραω Μωαβίτιδας Αμμανίτιδας Σύρας καὶ Ιδουμαίας Χετταίας καὶ Αμορραίας ΚΑΙ ὁ βασιλεὺς Σαλωμὼν ἦν φιλογύνης. καὶ ἦσαν αὐτῷ γυναῖκες ἄρχουσαι ἑπτακόσιαι καὶ παλλακαὶ τριακόσιαι. καὶ ἔλαβε γυναῖκας ἀλλοτρίας καὶ τὴν θυγατέρα Φαραώ, Μωαβίτιδας, ᾿Αμμανίτιδας, Σύρας καὶ ᾿Ιδουμαίας, Χετταίας καὶ ᾿Αμορραίας,

3 Reigns 11:1 (NETS)

3 Kings 11:1 (English Elpenor)
And King Salomon was a philogynist.  And he had seven hundred ruling women and three hundred concubines.  And he took foreign women, both the daughter of Pharao, Moabites, Ammonites, Syrians and Idumeans, Chettites and Amorrites, And king Solomon was a lover of women. [Table16 below]  And he took strange women, as well as the daughter of Pharao, Moabitish, Ammanitish women, Syrians and Idumeans, Chettites, and Amorites;

1 Kings 11:2 (Tanakh)

 1 Kings 11:2 (KJV)

1 Kings 11:2 (NET)
Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. They came from nations about which the Lord had warned the Israelites, “You must not establish friendly relations with them!  If you do, they will surely shift your allegiance to their gods.”  But Solomon was irresistibly attracted to them.

1 Kings 11:2 (Septuagint BLB)

3 Kings 11:2 (Septuagint Elpenor)
ἐκ τῶν ἐθνῶν ὧν ἀπεῗπεν κύριος τοῗς υἱοῗς Ισραηλ οὐκ εἰσελεύσεσθε εἰς αὐτούς καὶ αὐτοὶ οὐκ εἰσελεύσονται εἰς ὑμᾶς μὴ ἐκκλίνωσιν τὰς καρδίας ὑμῶν ὀπίσω εἰδώλων αὐτῶν εἰς αὐτοὺς ἐκολλήθη Σαλωμων τοῦ ἀγαπῆσαι ἐκ τῶν ἐθνῶν, ὧν ἀπεῖπε Κύριος τοῖς υἱοῖς ᾿Ισραήλ· οὐκ εἰσελεύσεσθε εἰς αὐτούς, καὶ αὐτοὶ οὐκ εἰσελεύσονται εἰς ὑμᾶς, μὴ ἐκκλίνωσι τὰς καρδίας ὑμῶν ὀπίσω εἰδώλων αὐτῶν· εἰς αὐτοὺς ἐκολλήθη Σαλωμὼν τοῦ ἀγαπῆσαι

3 Reigns 11:2 (NETS)

3 Kings 11:2 (English Elpenor)
from the nations that the Lord forbade to the sons of Israel: “You shall not go into them, and they shall not go in to you, lest they turn away your hearts after their idols”; Salomon clung to them for love. of the nations concerning whom the Lord forbade the children of Israel, [saying], Ye shall not go in to them, and they shall not come in to you, lest they turn away your hearts after their idols: Solomon clave to these in love.

1 Kings 11:3 (Tanakh)

 1 Kings 11:3 (KJV)

1 Kings 11:3 (NET)
And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. He had 700 royal wives and 300 concubines; his wives had a powerful influence over him.

1 Kings 11:3 (Septuagint BLB)

3 Kings 11:3 (Septuagint Elpenor)
NA (See verse 1 Table12 above) NA (See verse 1 Table12 above)

3 Reigns 11:3 (NETS)

3 Kings 11:3 (English Elpenor)
NA (See verse 1 Table12 above) NA (Verse 1: καὶ ἦσαν αὐτῷ γυναῖκες ἄρχουσαι ἑπτακόσιαι καὶ παλλακαὶ τριακόσιαι was not translated into English)

1 Kings 11:4 (Tanakh)

 1 Kings 11:4 (KJV)

1 Kings 11:4 (NET)
For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. When Solomon became old, his wives shifted his allegiance to other gods; he was not wholeheartedly devoted to the Lord his God, as his father David had been.

1 Kings 11:4 (Septuagint BLB)

3 Kings 11:4 (Septuagint Elpenor)
καὶ ἐγενήθη ἐν καιρῷ γήρους Σαλωμων καὶ οὐκ ἦν ἡ καρδία αὐτοῦ τελεία μετὰ κυρίου θεοῦ αὐτοῦ καθὼς ἡ καρδία Δαυιδ τοῦ πατρὸς αὐτοῦ καὶ ἐξέκλιναν αἱ γυναῗκες αἱ ἀλλότριαι τὴν καρδίαν αὐτοῦ ὀπίσω θεῶν αὐτῶν καὶ ἐγενήθη ἐν καιρῷ γήρους Σαλωμὼν καὶ οὐκ ἦν ἡ καρδία αὐτοῦ τελεία μετὰ Κυρίου Θεοῦ αὐτοῦ, καθὼς ἡ καρδία Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ ἐξέκλιναν γυναῖκες αἱ ἀλλότριαι τὴν καρδίαν αὐτοῦ ὀπίσω θεῶν αὐτῶν

3 Reigns 11:4 (NETS)

3 Kings 11:4 (English Elpenor)
And it happened at the time of Salomon’s old age that his heart was not perfect with the Lord, his God, as was the heart of his father Dauid, and his foreign wives turned away his heart after their gods. And it came to pass in the time of the old age of Solomon, that his heart was not perfect with the Lord his God, as [was] the heart of David his father. (not translated: καὶ ἐξέκλιναν γυναῖκες αἱ ἀλλότριαι τὴν καρδίαν αὐτοῦ ὀπίσω θεῶν αὐτῶν)

1 Kings 11:5 (Tanakh)

 1 Kings 11:5 (KJV)

1 Kings 11:5 (NET)
For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcom.

1 Kings 11:5 (Septuagint BLB)

3 Kings 11:6 (Septuagint Elpenor)
καὶ τῇ Ἀστάρτῃ βδελύγματι Σιδωνίων καὶ τῇ ᾿Αστάρτῃ βδελύγματι Σιδωνίων

3 Reigns 11:6 (NETS)

3 Kings 11:5 (English Elpenor)
and to Astarte, abomination of the Sidonians. and to Astarte the abomination of the Sidonians.

1 Kings 11:7 (Tanakh)

 1 Kings 11:7 (KJV)

1 Kings 11:7 (NET)
Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. Furthermore, on the hill east of Jerusalem Solomon built a high place for the detestable Moabite god Chemosh and for the detestable Ammonite god Milcom.

1 Kings 11:7 (Septuagint BLB)

3 Kings 11:5 (Septuagint Elpenor)
τότε ᾠκοδόμησεν Σαλωμων ὑψηλὸν τῷ Χαμως εἰδώλῳ Μωαβ καὶ τῷ βασιλεῗ αὐτῶν εἰδώλῳ υἱῶν Αμμων τότε ᾠκοδόμησε Σαλωμὼν ὑψηλὸν τῷ Χαμώς, εἰδώλῳ Μωὰβ καὶ τῷ βασιλεῖ αὐτῶν εἰδώλῳ υἱῶν ᾿Αμμὼν

3 Reigns 11:5 (NETS)

3 Kings 11:7 (English Elpenor)
Then Salomon built a high place to Chamos, idol of Moab, and to their king, idol of the sons of Ammon, Then Solomon built a high place to Chamos the idol of Moab, and to their king the idol of the children of Ammon,

1 Kings 11:8 (Tanakh)

 1 Kings 11:8 (KJV)

1 Kings 11:8 (NET)
And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods.

1 Kings 11:8 (Septuagint BLB)

3 Kings 11:7 (Septuagint Elpenor)
καὶ οὕτως ἐποίησεν πάσαις ταῗς γυναιξὶν αὐτοῦ ταῗς ἀλλοτρίαις ἐθυμίων καὶ ἔθυον τοῗς εἰδώλοις αὐτῶν καὶ οὕτως ἐποίησε πάσαις ταῖς γυναιξὶν αὐτοῦ ταῖς ἀλλοτρίαις, αἳ ἐθυμίων καὶ ἔθυον τοῖς εἰδώλοις αὐτῶν

3 Reigns 11:7 (NETS)

3 Kings 11:8 (English Elpenor)
And thus he did for all his foreign wives; they were offering incense and sacrificing to their idols, And thus he acted towards all his strange wives, who burnt incense and sacrificed to their idols.

1 Kings 11:6 (Tanakh)

 1 Kings 11:6 (KJV)

1 Kings 11:6 (NET)
And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. Solomon did evil in the Lord’s sight; he did not remain loyal to the Lord, as his father David had.

1 Kings 11:6 (Septuagint BLB)

3 Kings 11:8 (Septuagint Elpenor)
καὶ ἐποίησεν Σαλωμων τὸ πονηρὸν ἐνώπιον κυρίου οὐκ ἐπορεύθη ὀπίσω κυρίου ὡς Δαυιδ ὁ πατὴρ αὐτοῦ καὶ ἐποίησε Σαλωμὼν τὸ πονηρὸν ἐνώπιον Κυρίου· οὐκ ἐπορεύθη ὀπίσω Κυρίου ὡς Δαυὶδ ὁ πατὴρ αὐτοῦ

3 Reigns 11:8 (NETS)

3 Kings 11:6 (English Elpenor)
and Salomon did evil before the Lord; he did not go after the Lord as Dauid his father. And Solomon did that which was evil in the sight of the Lord: he went not after the Lord, as David his father.

Matthew 4:18 (NET)

Matthew 4:18 (KJV)
As he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα (τὸν λεγόμενον Πέτρον) καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν (ἦσαν γὰρ ἁλιεῖς) περιπατων δε ο ιησους παρα την θαλασσαν της γαλιλαιας ειδεν δυο αδελφους σιμωνα τον λεγομενον πετρον και ανδρεαν τον αδελφον αυτου βαλλοντας αμφιβληστρον εις την θαλασσαν ησαν γαρ αλιεις περιπατων δε παρα την θαλασσαν της γαλιλαιας ειδεν δυο αδελφους σιμωνα τον λεγομενον πετρον και ανδρεαν τον αδελφον αυτου βαλλοντας αμφιβληστρον εις την θαλασσαν ησαν γαρ αλιεις