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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.

Saul and Barnabas, Part 2

Posted on June 28, 2012 by admin

So Barnabas and Saul,¹ sent out by the² Holy Spirit, went down to Seleucia,³ and⁴ from there they sailed to Cyprus.⁵ When they arrived in Salamis, they began to proclaim the word of God in the Jewish synagogues.⁶

They traveled east across the island this way to Paphos. And so begins the account of what is known as Paul’s first missionary journey. The proconsul Sergius Paulus summoned Barnabas and Saul and wanted to hear the word of God.⁷ A magician called Bar-Jesus (also called Elymas) opposed their preaching. But Saul (also known as Paul), filled with the Holy Spirit, stared straight at him and said, “You who are full of all deceit and all wrongdoing, you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord?⁸ Then Paul prophesied that the magician would be blind for a time, and the magician was unable to see and needed to be led by the hand.

Then when the proconsul saw what had happened, he believed (ἐπίστευσεν, a form of πιστεύω), because he was greatly astounded at the teaching about the Lord.⁹

This incident reminds me of the story of Jesus and the centurion (Matthew 8:5-10 NET):

When [Jesus]¹⁰ entered¹¹ Capernaum¹², a centurion came to him asking for help: “Lord, my servant is lying at home paralyzed, in terrible anguish.” Jesus¹³ said to him, “I will come and heal him.” But the centurion replied, “Lord, I am not worthy to have you come under my roof. Instead, just say the word¹⁴ and my servant will be healed. For I too am a man under authority (ἐξουσίαν, a form of ἐξουσία), with soldiers under me. I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.” When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith (πίστιν, a form of πίστις) in anyone¹⁵ in Israel!

Something about these Roman military men (the proconsul probably came up through the military ranks) and their respect for ἐξουσία touches me. Apparently the proconsul allowed the magician to be a part of his retinue. I’m only guessing, but it seems that the proconsul recognized that his own ἐξουσία ended at the visible world of human governance. He seems to have been intrigued by, or even longed for, the companionship of one whose ἐξουσία reached beyond those limits. Saul and Barnabas proclaimed, not themselves, but Jesus as Lord of this ἐξουσία.

From Paphos Saul and Baranbas set sail and made their way to Perga, the capital of Pamphylia (about 10 miles northeast of present day Antalya, Turkey). John left them and returned to Jerusalem.¹⁶ (That detail becomes important later in the story.) Moving on from Perga, they arrived at Pisidian¹⁷ Antioch, and on the Sabbath day they went into the synagogue and sat down. After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any¹⁸ message of exhortation for the people, speak it.”¹⁹

This became part of Paul’s standard operating procedure spreading the Gospel to Gentiles—Roman roads and Jewish synagogues. Paul stood up and began speaking, Men of Israel, and you Gentiles who fear God, listen…²⁰ I am noting that so far Paul’s experience with Gentiles and the Gospel as spelled out in Acts is limited to Sergius Paulus and those who have attached themselves to a synagogue. What follows is Paul’s first recorded Gospel proclamation (Acts 13:17-23 NET):

The God of this people Israel²¹ chose our ancestors and made the people great during their stay as foreigners in the country of Egypt,²² and with uplifted arm he led them out of it. For a period of about forty years he put up with them in the wilderness. After he had destroyed seven nations in the land of Canaan, he gave²³ his people their land as an inheritance. All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet. Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years. After removing him, God raised up David²⁴ their king. He testified about him: “I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.” From the descendants of this man God brought²⁵ to Israel a Savior,²⁶ Jesus,²⁷ just as he promised.

Paul’s Gospel proclamation began with a history lesson, Israel’s history. Then he turned to the prophets (Acts 13:24-41 NET).

Before Jesus arrived, John had proclaimed a baptism for repentance to all²⁸ the people of Israel. But while John²⁹ was completing his mission, he said repeatedly, “What³⁰ do you think I am?³¹ I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!” Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent³² to us.³³ For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him. Though they found no basis for a death sentence, they asked Pilate to have him executed. When they had accomplished everything³⁴ that was written about him, they took him down from the cross and placed him in a tomb. But God raised him from the dead, and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now³⁵ his witnesses to the people. And we proclaim to you the good news about the promise to our ancestors, that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, “You are my Son; today I have fathered you.” But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: “I will give you the holy and trustworthy promises made to David” (Table). Therefore³⁶ he also says in another psalm, “You will not permit your Holy One to experience decay (Table).” For David,³⁷ after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay, but the one whom God raised up did not experience decay. Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, and by this one everyone who believes is justified from everything from which the³⁸ law of Moses³⁹ could not justify you. Watch out, then, that what is spoken about by the prophets does not happen to you:⁴⁰ “Look, you scoffers; be amazed and perish! For I am doing a work in your days, a work⁴¹ you would never believe, even if someone tells you.”

Addendum: August 17, 2019
Tables comparing Acts 13:4; Matthew 8:5; 8:7, 8; 8:10; Acts 13:13-15; 13:17; 13:19; 13:22-26; 13:29; 13:31; 13:36 and 13:38-41 in the NET and KJV follow.

Acts 13:4 (NET)	Acts 13:4 (KJV)
So Barnabas and Saul, sent out by the Holy Spirit, went down to Seleucia, and from there they sailed to Cyprus.	So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελεύκειαν, ἐκεῖθεν τε ἀπέπλευσαν εἰς Κύπρον	ουτοι μεν ουν εκπεμφθεντες υπο του πνευματος του αγιου κατηλθον εις την σελευκειαν εκειθεν τε απεπλευσαν εις την κυπρον	ουτοι μεν ουν εκπεμφθεντες υπο του πνευματος του αγιου κατηλθον εις την σελευκειαν εκειθεν δε απεπλευσαν εις την κυπρον

Matthew 8:5 (NET)	Matthew 8:5 (KJV)
When he entered Capernaum, a centurion came to him asking for help:	And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν	εισελθοντι δε τω ιησου εις καπερναουμ προσηλθεν αυτω εκατονταρχος παρακαλων αυτον	εισελθοντι δε αυτω εις καπερναουμ προσηλθεν αυτω εκατονταρχος παρακαλων αυτον

Matthew 8:7, 8 (NET)	Matthew 8:7, 8 (KJV)
Jesus said to him, “I will come and heal him.”	And Jesus saith unto him, I will come and heal him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|καὶ\| λέγει αὐτῷ· ἐγὼ ἐλθὼν θεραπεύσω αὐτόν	και λεγει αυτω ο ιησους εγω ελθων θεραπευσω αυτον	και λεγει αυτω ο ιησους εγω ελθων θεραπευσω αυτον

But the centurion replied, “Lord, I am not worthy to have you come under my roof! Instead, just say the word and my servant will be healed.

The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|καὶ\| ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη· κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς, ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου	και αποκριθεις ο εκατονταρχος εφη κυριε ουκ ειμι ικανος ινα μου υπο την στεγην εισελθης αλλα μονον ειπε λογον και ιαθησεται ο παις μου	και αποκριθεις ο εκατονταρχος εφη κυριε ουκ ειμι ικανος ινα μου υπο την στεγην εισελθης αλλα μονον ειπε λογω και ιαθησεται ο παις μου

Matthew 8:10 (NET)	Matthew 8:10 (KJV)
When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel!	When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν· ἀμὴν λέγω ὑμῖν, παρ᾿ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον	ακουσας δε ο ιησους εθαυμασεν και ειπεν τοις ακολουθουσιν αμην λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον	ακουσας δε ο ιησους εθαυμασεν και ειπεν τοις ακολουθουσιν αμην λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον

Acts 13:13-15 (NET)	Acts 13:13-15 (KJV)
Then Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia, but John left them and returned to Jerusalem.	Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀναχθέντες δὲ ἀπὸ τῆς Πάφου οἱ περὶ Παῦλον ἦλθον εἰς Πέργην τῆς Παμφυλίας, Ἰωάννης δὲ ἀποχωρήσας ἀπ᾿ αὐτῶν ὑπέστρεψεν εἰς Ἱεροσόλυμα	αναχθεντες δε απο της παφου οι περι τον παυλον ηλθον εις περγην της παμφυλιας ιωαννης δε αποχωρησας απ αυτων υπεστρεψεν εις ιεροσολυμα	αναχθεντες δε απο της παφου οι περι τον παυλον ηλθον εις περγην της παμφυλιας ιωαννης δε αποχωρησας απ αυτων υπεστρεψεν εις ιεροσολυμα

Moving on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down.

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ [εἰσ]ελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν	αυτοι δε διελθοντες απο της περγης παρεγενοντο εις αντιοχειαν της πισιδιας και εισελθοντες εις την συναγωγην τη ημερα των σαββατων εκαθισαν	αυτοι δε διελθοντες απο της περγης παρεγενοντο εις αντιοχειαν της πισιδιας και εισελθοντες εις την συναγωγην τη ημερα των σαββατων εκαθισαν

After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any message of exhortation for the people, speak it.”

And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες· ἄνδρες ἀδελφοί, εἴ τίς ἐστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε	μετα δε την αναγνωσιν του νομου και των προφητων απεστειλαν οι αρχισυναγωγοι προς αυτους λεγοντες ανδρες αδελφοι ει εστιν λογος εν υμιν παρακλησεως προς τον λαον λεγετε	μετα δε την αναγνωσιν του νομου και των προφητων απεστειλαν οι αρχισυναγωγοι προς αυτους λεγοντες ανδρες αδελφοι ει εστιν λογος εν υμιν παρακλησεως προς τον λαον λεγετε

Acts 13:17 (NET)	Acts 13:17 (KJV)
The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it.	The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Ἀιγύπτου καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς	ο θεος του λαου τουτου ισραηλ εξελεξατο τους πατερας ημων και τον λαον υψωσεν εν τη παροικια εν γη αιγυπτω και μετα βραχιονος υψηλου εξηγαγεν αυτους εξ αυτης	ο θεος του λαου τουτου εξελεξατο τους πατερας ημων και τον λαον υψωσεν εν τη παροικια εν γη αιγυπτω και μετα βραχιονος υψηλου εξηγαγεν αυτους εξ αυτης

Acts 13:19 (NET)	Acts 13:19 (KJV)
After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance.	And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.

NET Parallel Greek	Stephanus Textus Receptus?	Byzantine Majority Text
\|καὶ\| καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χανάαν κατεκληρονόμησεν τὴν γῆν αὐτῶν	και καθελων εθνη επτα εν γη χανααν κατεκληροδοτησεν αυτοις την γην αυτων	και καθελων εθνη επτα εν γη χανααν κατεκληρονομησεν αυτοις την γην αυτων

Acts 13:22-26 (NET)	Acts 13:22-26 (KJV)
After removing him, God raised up David their king. He testified about him: ‘I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.’	And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυὶδ αὐτοῖς εἰς βασιλέα ᾧ καὶ εἶπεν μαρτυρήσας· εὗρον Δαυὶδ τὸν τοῦ Ἰεσσαί, \|ἄνδρα\| κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματα μου	και μεταστησας αυτον ηγειρεν αυτοις τον δαβιδ εις βασιλεα ω και ειπεν μαρτυρησας ευρον δαβιδ τον του ιεσσαι ανδρα κατα την καρδιαν μου ος ποιησει παντα τα θεληματα μου	και μεταστησας αυτον ηγειρεν αυτοις τον δαυιδ εις βασιλεα ω και ειπεν μαρτυρησας ευρον δαυιδ τον του ιεσσαι ανδρα κατα την καρδιαν μου ος ποιησει παντα τα θεληματα μου

From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised.

Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ᾿ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν	τουτου ο θεος απο του σπερματος κατ επαγγελιαν ηγειρεν τω ισραηλ σωτηρα ιησουν	τουτου ο θεος απο του σπερματος κατ επαγγελιαν ηγαγεν τω ισραηλ σωτηριαν

Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel.

When John had first preached before his coming the baptism of repentance to all the people of Israel.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
προκηρύξαντος Ἰωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ	προκηρυξαντος ιωαννου προ προσωπου της εισοδου αυτου βαπτισμα μετανοιας παντι τω λαω ισραηλ	προκηρυξαντος ιωαννου προ προσωπου της εισοδου αυτου βαπτισμα μετανοιας τω ισραηλ

But while John was completing his mission, he said repeatedly, ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!

And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὡς δὲ ἐπλήρου Ἰωάννης τὸν δρόμον, ἔλεγεν· τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλ᾿ ἰδοὺ ἔρχεται μετ᾿ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι	ως δε επληρου ο ιωαννης τον δρομον ελεγεν τινα με υπονοειτε ειναι ουκ ειμι εγω αλλ ιδου ερχεται μετ εμε ου ουκ ειμι αξιος το υποδημα των ποδων λυσαι	ως δε επληρου ο ιωαννης τον δρομον ελεγεν τινα με υπονοειτε ειναι ουκ ειμι εγω αλλ ιδου ερχεται μετ εμε ου ουκ ειμι αξιος το υποδημα των ποδων λυσαι

Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent to us.

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῎Ανδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη	ανδρες αδελφοι υιοι γενους αβρααμ και οι εν υμιν φοβουμενοι τον θεον υμιν ο λογος της σωτηριας ταυτης απεσταλη	ανδρες αδελφοι υιοι γενους αβρααμ και οι εν υμιν φοβουμενοι τον θεον υμιν ο λογος της σωτηριας ταυτης απεσταλη

Acts 13:29 (NET)	Acts 13:29 (KJV)
When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb.	And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον	ως δε ετελεσαν απαντα τα περι αυτου γεγραμμενα καθελοντες απο του ξυλου εθηκαν εις μνημειον	ως δε ετελεσαν παντα τα περι αυτου γεγραμμενα καθελοντες απο του ξυλου εθηκαν εις μνημειον

Acts 13:31 (NET)	Acts 13:31 (KJV)
and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people.	And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες [νῦν] εἰσιν μάρτυρες αὐτοῦ πρὸς τὸν λαόν	ος ωφθη επι ημερας πλειους τοις συναναβασιν αυτω απο της γαλιλαιας εις ιερουσαλημ οιτινες εισιν μαρτυρες αυτου προς τον λαον	ος ωφθη επι ημερας πλειους τοις συναναβασιν αυτω απο της γαλιλαιας εις ιερουσαλημ οιτινες εισιν μαρτυρες αυτου προς τον λαον

Acts 13:36 (NET)	Acts 13:36 (KJV)
For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay,	For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν	δαβιδ μεν γαρ ιδια γενεα υπηρετησας τη του θεου βουλη εκοιμηθη και προσετεθη προς τους πατερας αυτου και ειδεν διαφθοραν	δαυιδ μεν γαρ ιδια γενεα υπηρετησας τη του θεου βουλη εκοιμηθη και προσετεθη προς τους πατερας αυτου και ειδεν διαφθοραν

Acts 13:38-41 (NET)	Acts 13:38-41 (KJV)
Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you,	Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, [καὶ] ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωϋσέως δικαιωθῆναι	γνωστον ουν εστω υμιν ανδρες αδελφοι οτι δια τουτου υμιν αφεσις αμαρτιων καταγγελλεται	γνωστον ουν εστω υμιν ανδρες αδελφοι οτι δια τουτου υμιν αφεσις αμαρτιων καταγγελλεται

and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.

And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται	και απο παντων ων ουκ ηδυνηθητε εν τω νομω μωσεως δικαιωθηναι εν τουτω πας ο πιστευων δικαιουται	και απο παντων ων ουκ ηδυνηθητε εν τω νομω μωυσεως δικαιωθηναι εν τουτω πας ο πιστευων δικαιουται

Watch out, then, that what is spoken about by the prophets does not happen to you:

Beware therefore, lest that come upon you, which is spoken of in the prophets;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βλέπετε οὖν μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις	βλεπετε ουν μη επελθη εφ υμας το ειρημενον εν τοις προφηταις	βλεπετε ουν μη επελθη εφ υμας το ειρημενον εν τοις προφηταις

‘Look, you scoffers; be amazed and perish! For I am doing a work in your days, a work you would never believe, even if someone tells you.’”

Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἴδετε, οἱ καταφρονηταί, καὶ θαυμάσατε καὶ ἀφανίσθητε, ὅτι ἔργον ἐργάζομαι ἐγὼ ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν	ιδετε οι καταφρονηται και θαυμασατε και αφανισθητε οτι εργον εγω εργαζομαι εν ταις ημεραις υμων εργον ω ου μη πιστευσητε εαν τις εκδιηγηται υμιν	ιδετε οι καταφρονηται και θαυμασατε και αφανισθητε οτι εργον εγω εργαζομαι εν ταις ημεραις υμων ο ου μη πιστευσητε εαν τις εκδιηγηται υμιν

Paul’s OT Quotes – Antioch

Saul and Barnabas, Part 3

Back to Romans, Part 2

Back to Torture, Part 1

Back to Fear – Numbers, Part 4

Back to Romans, Part 80

Back to Paul in Athens

Back to Forgiven or Passed Over? Part 6

Back to David’s Forgiveness, Part 6

Back to Funeral, Part 2

Back to Keep Yourselves From Idols, Part 3

¹ The NET parallel Greek text and NA²⁸ had Αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι (KJV: they).

² The Stephanus Textus Receptus and Byzantine Majority Text had του πνευματος του αγιου (KJV: the Holy Ghost) here, where the NET parallel Greek text and NA²⁸ had simply τοῦ ἁγίου πνεύματος (NET: the Holy Spirit).

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

⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had τε here, where the Byzantine Majority Text had δε.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding Cyprus. The NET parallel Greek text and NA²⁸ did not.

⁶ Acts 13:4, 5a (NET)

⁷ Acts 13:7b (NET)

⁸ Acts 13:9, 10 (NET)

⁹ Acts 13:12 (NET)

¹⁰ The NET parallel Greek text and NA²⁸ had αὐτοῦ here, where the Byzantine Majority Text had αυτω. But the Stephanus Textus Receptus had τω ιησου (KJV: Jesus).

¹¹ The NET parallel Greek text and NA²⁸ had Εἰσελθόντος here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθοντι (KJV: was entered).

¹² The NET parallel Greek text and NA²⁸ had Καφαρναοὺμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καπερναουμ.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had λόγῳ here, where the Stephanus Textus Receptus had λογον.

¹⁵ The NET parallel Greek text and NA²⁸ had παρ᾿ οὐδενὶ (“I have found none near such great faith in Israel”) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply ουδε (KJV: no, not).

¹⁶ Acts 13:13b (NET)

¹⁷ The NET parallel Greek text and NA²⁸ had Πισιδίαν in the accusative case here along with its corresponding article τὴν, where the Stephanus Textus Receptus and Byzantine Majority Text had πισιδιας in the genitive case with its corresponding article της.

¹⁸ The NET parallel Greek text and NA²⁸ had τίς here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁹ Acts 13:14, 15 (NET)

²⁰ Acts 13:16b (NET)

²¹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had Ἰσραὴλ here. The Byzantine Majority Text did not.

²² The NET parallel Greek text and NA²⁸ had Ἀιγύπτου in the genitive case here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιγυπτω in the dative case.

²³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κατεκληρονόμησεν here, where the Stephanus Textus Receptus had κατεκληροδοτησεν (KJV: divided…by lot).

²⁴ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

²⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἤγαγεν here, where the Stephanus Textus Receptus had ηγειρεν (KJV: raised).

²⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had σωτῆρα here, where the Byzantine Majority Text had σωτηριαν.

²⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had Ἰησοῦν here. The Byzantine Majority Text did not.

²⁸ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had παντὶ here. The Byzantine Majority Text did not.

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding John. The NET parallel Greek text and NA²⁸ did not.

³⁰ The NET parallel Greek text and NA²⁸ had τί here, where the Stephanus Textus Receptus and Byzantine Majority Text had τινα (KV: Whom).

³¹ The NET parallel Greek text and NA²⁸ had ἐμὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

³² The NET parallel Greek text and NA²⁸ had ἐξαπεστάλη here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεσταλη (KJV: sent).

³³ The NET parallel Greek text and NA²⁸ had ἡμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: you).

³⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πάντα here, where the Stephanus Textus Receptus had απαντα (KJV: all).

³⁵ The NET parallel Greek text and NA²⁸ had νῦν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁶ The NET parallel Greek text and NA²⁸ had διότι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διο (KJV: Wherefore).

³⁷ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

³⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article τω here. The NET parallel Greek text and NA²⁸ did not.

³⁹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus.

⁴⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εφ υμας (KJV: upon you) here. The NET parallel Greek text and NA²⁸ did not.

⁴¹ The NET parallel Greek text and NA²⁸ had ἔργον ὃ (ὃ was not translated in the NET) here, where the Stephanus Textus Receptus had εργον ω (KJV: which), and the Byzantine Majority Text had simply ο.

Is Sin Less Than Sin? Part 3

Posted on June 27, 2012 by admin

To understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία) I’ll spend some time considering Paul’s usage of the words in other writings. Both words were used in Romans 5:12-15 (NET).

So then, just as sin (ἁμαρτία) entered the world through one man and death through sin (ἁμαρτίας, a form of ἁμαρτία), and so death spread to all people because all sinned (ἥμαρτον, a form of ἁμαρτάνω) – for before the law was given, sin (ἁμαρτία) was in the world, but there is no accounting (ἐλλογεῖται, a form of ἐλλογέω) for sin (ἁμαρτία) when there is no law. Yet death reigned from Adam until Moses¹ even over those who did not sin (ἁμαρτήσαντας, another form of ἁμαρτάνω) in the same way that Adam (who is a type of the coming one) transgressed (παραβάσεως, a form παράβασις). But the gracious gift (χάρισμα) is not like the transgression (παράπτωμα). For if the many died through the transgression (παραπτώματι, a form of παράπτωμα) of the one man, how much more did the grace (χάρις) of God and the gift (δωρεά) by the grace (χάριτι, a form of χάρις) of the one man Jesus Christ multiply to the many!

Paul made a very specific differentiation between ἁμαρτία and παράπτωμα in this passage, but it is not one of greater or lesser degree. Sin (ἁμαρτία) entered the world through one man’s παράβασις, that was Adam’s transgression of a specific command not to eat of a particular fruit. Death entered the world through sin (ἁμαρτία). Death spread to all people because all sinned (ἁμαρτάνω) despite the fact that not all sinned by breaking a specific commandment like Adam had. The clause, For if the many died through the transgression (παράπτωμα) of the one man, links παράπτωμα to Adam’s παράβασις. So sin (παράπτωμα) is the breaking of specific commandments after the law was given and an accounting (ἐλλογέω) must be rendered, as distinct from sin (ἁμαρτία) before the law was given.

I am not prepared to say that Paul maintained this technical differentiation every time he used the words. But it is a strong indication that παράπτωμα was not less than ἁμαρτία in Paul’s mind. He continued (Romans 5:16-21 NET):

And the gift is not like the one who sinned (ἁμαρτήσαντος, another form of ἁμαρτάνω). For judgment (κρίμα), resulting from the one transgression, led to condemnation (κατάκριμα), but the gracious gift (χάρισμα) from the many failures (παραπτωμάτων, another form of παράπτωμα) led to justification (δικαίωμα). For if, by the transgression (παραπτώματι, a form of παράπτωμα) of the one man, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift (δωρεᾶς, a form of δωρεά) of righteousness (δικαιοσύνης, a form of δικαιοσύνη) reign in life through the one, Jesus Christ!

Consequently, just as condemnation (κατάκριμα) for all people came through one transgression (παραπτώματος, another form of παράπτωμα), so too through the one righteous act (δικαιώματος, a form of δικαίωμα) came righteousness (δικαίωσιν, a form of δικαίωσις) leading to life for all people. For just as through the disobedience (παρακοῆς, a form of παρακοή) of the one man many were made sinners (ἁμαρτωλοὶ, a form of ἁμαρτωλός), so also through the obedience (ὑπακοῆς, a form of ὑπακοή) of one man many will be made righteous (δίκαιοι, a form of δίκαιος). Now the law came in so that the transgression (παράπτωμα) may increase, but where sin (ἁμαρτία) increased, grace (χάρις) multiplied all the more, so that just as sin (ἁμαρτία) reigned in death, so also grace (χάρις) will reign through righteousness (δικαιοσύνης, a form of δικαιοσύνη) to eternal life through Jesus Christ our Lord.

The law came in so that παράπτωμα may increase, but where ἁμαρτία increased, grace (χάρις) multiplied all the more, seems more like synonymous usage of παράπτωμα and ἁμαρτία rather than any kind of differentiation at all. Similarly in 1 Corinthians 15:3 (NET) and Romans 4:25 (NET):

For I passed on to you as of first importance what I also received – that Christ died for our sins (ἁμαρτιῶν, a form of ἁμαρτία) according to the scriptures…

He was given over because of our transgressions (παραπτώματα, a form of παράπτωμα) and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).

It may seem at first glance that Paul meant two things in Ephesians 2:1 (NET):

And although you were dead in your² transgressions (παραπτώμασιν, a form of παράπτωμα) and sins (ἁμαρτίαις, a form of ἁμαρτία)…

But if I consider the other occurrences of παράπτωμα in Ephesians and the fact that Paul only mentioned ἁμαρτία in 2:1, it seems to me that this was a matter of completeness rather than differentiation. In [Christ] we have redemption through his blood, the forgiveness (ἄφεσιν, a form of ἄφεσις) of our trespasses (παραπτωμάτων, a form of παράπτωμα), according to the riches³ of his grace (χάριτος, a form of χάρις).⁴ But God, being rich in mercy, because of his great love (ἀγάπην, a form of ἀγάπη) with which he loved (ἠγάπησεν, a form of ἀγαπάω) us, even though we were dead in transgressions (παραπτώμασιν, a form of παράπτωμα), made us alive together with Christ – by grace (χάριτι, a form of χάρις) you are saved!⁵

I am fairly confident that Paul did not intend sin (παράπτωμα) in Galatians 6:1 to mean something less than sin (ἁμαρτία). But what if my argument is a straw man? What if the real issue is between sin, whether παράπτωμα or ἁμαρτία, and such πορνεία as is not so much as named among the Gentiles?⁶ What if the former is to be dealt with in a spirit of gentleness, and the latter is to be judged, condemned and shunned? Do not even eat with such a person.⁷

Addendum: July 29, 2019
Tables comparing Romans 5:14; Ephesians 2:1 and 1:7 in the NET and KJV follow.

Romans 5:14 (NET)	Romans 5:14 (KJV)
Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed.	Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ (ὅς ἐστιν τύπος τοῦ μέλλοντος)	αλλ εβασιλευσεν ο θανατος απο αδαμ μεχρι μωσεως και επι τους μη αμαρτησαντας επι τω ομοιωματι της παραβασεως αδαμ ος εστιν τυπος του μελλοντος	αλλ εβασιλευσεν ο θανατος απο αδαμ μεχρι μωσεως και επι τους μη αμαρτησαντας επι τω ομοιωματι της παραβασεως αδαμ ος εστιν τυπος του μελλοντος

Ephesians 2:1 (NET)	Ephesians 2:1 (KJV)
And although you were dead in your offenses and sins,	And you hath he quickened, who were dead in trespasses and sins:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν	και υμας οντας νεκρους τοις παραπτωμασιν και ταις αμαρτιαις	και υμας οντας νεκρους τοις παραπτωμασιν και ταις αμαρτιαις

Ephesians 1:7 (NET)	Ephesians 1:7 (KJV)
In him we have redemption through his blood, the forgiveness of our offenses, according to the riches of his grace	In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ	εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των παραπτωματων κατα τον πλουτον της χαριτος αυτου	εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των παραπτωματων κατα τον πλουτον της χαριτος αυτου

Is Sin Less Than Sin? Part 4

Back to Paul’s Religious Mind Revisited – Part 2

Back to Romans, Part 24

Back to Condemnation or Judgment? – Part 11

Back to Fear – Deuteronomy, Part 9

Back to Romans, Part 73

Back to Cobwebs

Back to Will, Areté and Troy

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to To Make Holy, Part 8

Back to A Monotonous Cycle Revisited, Part 4

Back to Psalm 22, Part 5

Back to Christianity, Part 10

Back to Father, Son and Holy Spirit, Part 9

Back to Keep Yourselves From Idols, Part 2

Back to Exploration, Part 7

Back to Exploration, Part 12

Back to Exploration, Part 14

Back to Exploration, Part 15

Back to Exploration, Part 17

Back to Justice and Mercy Revisited, Part 3

¹ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

² The NET parallel Greek text and NA²⁸ had ὑμῶν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³ The NET parallel Greek text and NA²⁸ had τὸ πλοῦτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον πλουτον.

⁴ Ephesians 1:7 (NET)

⁵ Ephesians 2:4, 5 (NET)

⁶ 1 Corinthians 5:1 (KJV) Table

⁷ 1 Corinthians 5:11b (NET) Table

Jedidiah, Part 1

Posted on June 26, 2012 by admin

I want to turn my attention to the circumstances when God named Solomon Jedidiah. It all started one spring when King David didn’t go to war with his army. He couldn’t sleep. He got up and walked on the roof of his palace. He saw a woman bathing. Now David wasn’t a young prince catching his first glimpse of a naked woman. He had several wives and concubines by this time. He had the means, as it were, to entertain this traveler, as the prophet Nathan would later describe David’s lust. David sent a messenger to find out about the woman. So he knew she was Bathsheba, the wife of Uriah the Hittite, a soldier serving in his army, before he summoned her and before he had sex with her (2 Samuel 11:1-4).

The cover-up began after Bathsheba sent word to David that she was pregnant (2 Samuel 11:5). So David summoned Uriah home from the war. He asked him how the campaign was going and sent him home to his wife. But Uriah refused to go home. He would not enjoy the comforts and pleasures of home and wife while his comrades-in-arms camped in the open. The next day David wined and dined Uriah, and got him drunk. Still Uriah would not go home to Bathsheba. So David sent Uriah back to the front with a sealed letter for Joab the commander of David’s army.

Apparently Uriah delivered the message unopened to Joab, because he faithfully delivered his own death sentence to his executioner. Joab faithfully carried out David’s instructions to put Uriah in the front lines and then withdraw from him in the thick of battle. Uriah died. After an appropriate time of grieving for appearance’s sake, David took Bathsheba as another wife, and she gave birth to a son.

Later the Lord Jesus sent Nathan, a prophet, with an adroit hypothetical to David: There were two men in a certain city, Nathan explained, one rich and the other poor. The rich man had a great many flocks and herds. But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children. It used to eat his food, drink from his cup, and sleep in his arms. It was just like a daughter to him. When a traveler arrived at the rich man’s home, he did not want to use one of his own sheep or cattle to feed the traveler who had come to visit him. Instead, he took the poor man’s lamb and cooked it for the man who had come to visit him.

As surely as the Lord lives, David said angrily, the man who did this deserves to die! Because he committed this cold-hearted crime, he must pay for the lamb four times over!

You are that man!¹ Nathan said to David.

I want to pause here a moment to fully appreciate David’s position vis-à-vis the law. The law the Lord Jesus gave to Moses at Sinai was quite specific. If a man commits adultery with his neighbor’s wife, both the adulterer and the adulteress must be put to death.² So David had not only condemned himself but Bathsheba, for whom he presumably had some affection, to death. Also, Whoever strikes someone so that he dies must surely be put to death.³ Now if one were to argue the technicality that David didn’t exactly strike Uriah himself, the law the Lord Jesus delivered to Moses continued, But if a man willfully attacks his neighbor to kill him cunningly, you will take him even from my altar that he may die.⁴

The altar was a place where Israelite sinners could find mercy and forgiveness. Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, the Lord Jesus told Moses, and he pleads guilty, or his sin that he committed is made known to him, he must bring a flawless male goat as his offering.⁵ I have to admit that I don’t know if David’s actions would qualify as unintentional. I’m not even sure if this remedy was meant to apply to adultery or murder. I do know that you will take him even from my altar that he may die sounds ominous.

This is what the Lord God of Israel says, Nathan continued, “I chose you to be king over Israel and I rescued you from the hand of Saul. I gave you your master’s house, and put your master’s wives into your arms. I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! Why have you shown contempt for the word of the Lord by doing evil in my sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! You have killed him with the sword of the Ammonites. So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!” This is what the Lord says: “I am about to bring disaster on you from inside your own household! Right before your eyes I will take your wives and hand them over to your companion. He will have sexual relations with your wives in broad daylight! Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.”⁶

I have sinned against the Lord!⁷ David exclaimed.

A lot is made of confession of sin in the religious circles I frequent. So I want to quote another, even better confession, as confessions go (Joshua 7:20, 21 NET).

It is true. I have sinned against the Lord God of Israel in this way: I saw among the goods we seized a nice robe from Babylon, two hundred silver pieces, and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.

This is Achan’s confession for stealing some of the things that had been devoted to the Lord Jesus. Jesus had warned them that they would not stand before their enemies if they betrayed him in this way. And sure enough, Achan’s sin was discovered after the Israelites suffered a defeat in battle.

Joshua, the Israelite leader who succeeded Moses, was crying and praying face down on the ground when the Lord Jesus spoke to him: Get up! Why are you lying there face down? Israel has sinned; they have violated my covenantal commandment! They have taken some of the riches; they have stolen them and deceitfully put them among their own possessions. The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation. I will no longer be with you, unless you destroy what has contaminated you.⁸

Achan was discovered by lot. His confession was intended to justify the Lord not himself. Joshua sent messengers who discovered the stolen articles exactly where Achan claimed they were hidden.

The one caught with the riches must be burned up along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel,⁹ the Lord Jesus declared.

Then Joshua and all Israel took Achan…along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster [or, Achor].¹⁰ Joshua said, “Why have you brought disaster on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) Then they erected over him a large pile of stones (it remains to this very day) and the Lord’s anger subsided. So that place is called the Valley of Disaster¹¹ to this very day.¹²

This turn of events is admittedly shocking to our ears and abhorrent to our beliefs about confession of sin. But it was the prophet Hosea, long after the time of David, speaking about another future time when Israel would return to the Lord in repentance, who prophesied that the Lord Jesus would turn the “Valley of Trouble” [or, Achor] into an “Opportunity [or, doorway] for Hope” (Hosea 2:15-17 NET).

From there I will give back her vineyards to her, and turn the “Valley of Trouble”¹³ into an “Opportunity for Hope.” There she will sing as she did when she was young,¹⁴ when she came up from the land of Egypt. “At that time,” declares the Lord, “you will call, ‘My husband’; you will never again call me, ‘My master.’ For I will remove the names of the Baal idols from your lips, so that you will never again utter their names!”

But even before these promises came to pass, the prophet Nathan, sent by the Lord Jesus, replied to David’s confession, Yes, and the Lord has forgiven your sin. You are not going to die. Nonetheless, because you have treated the Lord with such contempt in this matter, the son who has been born to you will certainly die.¹⁵

Addendum: July 6, 2019
Tables comparing 2 Samuel 12:1; 12:2; 12:3; 12:4; 12:5; 12:6; 12:7; Leviticus 20:10; Exodus 21:12; 21:14; Leviticus 4:22; 4:23; 2 Samuel 12:8; 12:9; 12:10; 12:11; 12:12; 12:13; Joshua 7:20; 7:21; 7:10; 7:11; 7:12; 7:15; 7:24; 7:25; 7:26; Hosea 2:15; 2:16; 2:17 and 2 Samuel 12:14 in the Tanakh, KJV and NET, and tables comparing 2 Samuel (Kings, Reigns) 12:1; 12:2; 12:3; 12:4; 12:5; 12:6; 12:7; Leviticus 20:10; Exodus 21:12; 21:14; Leviticus 4:22; 4:23; 2 Samuel (Kings, Reigns) 12:8; 12:9; 12:10; 12:11; 12:12; 12:13; Joshua 7:20; 7:21; 7:10; 7:11; 7:12; 7:15; 7:24; 7:25; 7:26; Hosea 2:15 (2:17); 2:16 (2:18); 2:17 (2:19) and 2 Samuel (Kings, Reigns) 12:14 in the Septuagint (BLB and Elpenor) follow.

2 Samuel 12:1 (Tanakh)	2 Samuel 12:1 (KJV)	2 Samuel 12:1 (NET)
And HaShem sent Nathan unto David. And he came unto him, and said unto him: ‘There were two men in one city: the one rich, and the other poor.	And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.	So the Lord sent Nathan to David. When he came to David, Nathan said, “There were two men in a certain city, one rich and the other poor.

2 Samuel 12:1 (Septuagint BLB)	2 Kings 12:1 (Septuagint Elpenor)
καὶ ἀπέστειλεν κύριος τὸν Ναθαν τὸν προφήτην πρὸς Δαυιδ καὶ εἰσῆλθεν πρὸς αὐτὸν καὶ εἶπεν αὐτῷ δύο ἦσαν ἄνδρες ἐν πόλει μιᾷ εἷς πλούσιος καὶ εἷς πένης	ΚΑΙ ἀπέστειλε Κύριος τὸν Νάθαν τὸν προφήτην πρὸς Δαυίδ, καὶ εἰσῆλθε πρὸς αὐτὸν καὶ εἶπεν αὐτῷ· δύο ἦσαν ἄνδρες ἐν πόλει μιᾷ, εἷς πλούσιος, καὶ εἷς πένης
2 Reigns 12:1 (NETS)	2 Kings 12:1 (English Elpenor)
And the Lord sent Nathan the prophet to Dauid. And he went in to him and said to him, “There were two men in one city, one rich and one poor.	And the Lord sent Nathan the prophet to David; and he went in to him, and said to him, There were two men in one city, one rich and the other poor.

2 Samuel 12:2 (Tanakh)	2 Samuel 12:2 (KJV)	2 Samuel 12:2 (NET)
The rich man had exceeding many flocks and herds;	The rich man had exceeding many flocks and herds:	The rich man had a great many flocks and herds.

2 Samuel 12:2 (Septuagint BLB)	2 Kings 12:2 (Septuagint Elpenor)
καὶ τῷ πλουσίῳ ἦν ποίμνια καὶ βουκόλια πολλὰ σφόδρα	καὶ τῷ πλουσίῳ ἦν ποίμνια καὶ βουκόλια πολλὰ σφόδρα
2 Reigns 12:2 (NETS)	2 Kings 12:2 (English Elpenor)
And the rich man had very many flocks and herds,	And the rich [man] had very many flocks and herds.

2 Samuel 12:3 (Tanakh)	2 Samuel 12:3 (KJV)	2 Samuel 12:3 (NET)
but the poor man had nothing save one little ewe lamb, which he had bought and reared; and it grew up together with him, and with his children; it did eat of his own morsel, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.	But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.	But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children. It used to eat his food, drink from his cup, and sleep in his arms. It was just like a daughter to him.

2 Samuel 12:3 (Septuagint BLB)	2 Kings 12:3 (Septuagint Elpenor)
καὶ τῷ πένητι οὐδὲν ἀλλ᾽ ἢ ἀμνὰς μία μικρά ἣν ἐκτήσατο καὶ περιεποιήσατο καὶ ἐξέθρεψεν αὐτήν καὶ ἡδρύνθη μετ᾽ αὐτοῦ καὶ μετὰ τῶν υἱῶν αὐτοῦ ἐπὶ τὸ αὐτό ἐκ τοῦ ἄρτου αὐτοῦ ἤσθιεν καὶ ἐκ τοῦ ποτηρίου αὐτοῦ ἔπινεν καὶ ἐν τῷ κόλπῳ αὐτοῦ ἐκάθευδεν καὶ ἦν αὐτῷ ὡς θυγάτηρ	καὶ τῷ πένητι οὐδὲν ἀλλ’ ἢ ἀμνὰς μία μικρά, ἣν ἐκτήσατο καὶ περιεποίησατο καὶ ἐξέθρεψεν αὐτὴν καὶ ἡδρύνθη μετ’ αὐτοῦ καὶ μετὰ τῶν υἱῶν αὐτοῦ ἐπὶ τὸ αὐτό, ἐκ τοῦ ἄρτου αὐτοῦ ἤσθιε καὶ ἐκ τοῦ ποτηρίου αὐτοῦ ἔπινε καὶ ἐν τῷ κόλπῳ αὐτοῦ ἐκάθευδε καὶ ἦν αὐτῷ ὡς θυγάτηρ
2 Reigns 12:3 (NETS)	2 Kings 12:3 (English Elpenor)
And the poor man had nothing but one little ewe lamb, which he had bought. And he preserved and reared it, and it grew up with him and with his sons together; it used to eat from his bread and drink from his cup and sleep in his bosom, and it was like a daughter to him.	But the poor [man had] only one little ewe lamb, which he had purchased, and preserved, and reared; and it grew up with himself and his children in common; it ate of his bread and drank of his cup, and slept in his bosom, and was to him as a daughter.

2 Samuel 12:4 (Tanakh)	2 Samuel 12:4 (KJV)	2 Samuel 12:4 (NET)
And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him, but took the poor man’s lamb, and dressed it for the man that was come to him.’	And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man’s lamb, and dressed it for the man that was come to him.	“When a traveler arrived at the rich man’s home, he did not want to use one of his own sheep or cattle to feed the traveler who had come to visit him. Instead, he took the poor man’s lamb and cooked it for the man who had come to visit him.”

2 Samuel 12:4 (Septuagint BLB)	2 Kings 12:4 (Septuagint Elpenor)
καὶ ἦλθεν πάροδος τῷ ἀνδρὶ τῷ πλουσίῳ καὶ ἐφείσατο λαβεῗν ἐκ τῶν ποιμνίων αὐτοῦ καὶ ἐκ τῶν βουκολίων αὐτοῦ τοῦ ποιῆσαι τῷ ξένῳ ὁδοιπόρῳ ἐλθόντι πρὸς αὐτὸν καὶ ἔλαβεν τὴν ἀμνάδα τοῦ πένητος καὶ ἐποίησεν αὐτὴν τῷ ἀνδρὶ τῷ ἐλθόντι πρὸς αὐτόν	καὶ ἦλθε πάροδος τῷ ἀνδρὶ τῷ πλουσίῳ, καὶ ἐφείσατο λαβεῖν ἐκ τῶν ποιμνίων αὐτοῦ καὶ ἐκ τῶν βουκολίων αὐτοῦ τοῦ ποιῆσαι τῷ ξένῳ ὁδοιπόρῳ τῷ ἐλθόντι πρὸς αὐτὸν καὶ ἔλαβε τὴν ἀμνάδα τοῦ πένητος καὶ ἐποίησεν αὐτὴν τῷ ἀνδρὶ τῷ ἐλθόντι πρὸς αὐτόν
2 Reigns 12:4 (NETS)	2 Kings 12:4 (English Elpenor)
And there came a traveler to the rich man, and he refrained from taking anything from his flocks and from his herds to prepare for the stranger, since he had come to him as a wayfarer, and he took the ewe lamb of the poor man and prepared it for the man who had come to him.”	And a traveller came to the rich man, and he spared to take of his flocks and of his herds, to dress for the traveller that came to him; and he took the poor man’s lamb, and dressed it for the man that came to him.

2 Samuel 12:5 (Tanakh)	2 Samuel 12:5 (KJV)	2 Samuel 12:5 (NET)
And David’s anger was greatly kindled against the man; and he said to Nathan: ‘As HaShem liveth, the man that hath done this deserveth to die;	And David’s anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:	Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die!

2 Samuel 12:5 (Septuagint BLB)	2 Kings 12:5 (Septuagint Elpenor)
καὶ ἐθυμώθη ὀργῇ Δαυιδ σφόδρα τῷ ἀνδρί καὶ εἶπεν Δαυιδ πρὸς Ναθαν ζῇ κύριος ὅτι υἱὸς θανάτου ὁ ἀνὴρ ὁ ποιήσας τοῦτο	καὶ ἐθυμώθη ὀργῇ Δαυὶδ σφόδρα τῷ ἀνδρί, καὶ εἶπε Δαυὶδ πρὸς Νάθαν· ζῇ Κύριος, ὅτι υἱὸς θανάτου ὁ ἀνὴρ ὁ ποιήσας τοῦτο
2 Reigns 12:5 (NETS)	2 Kings 12:5 (English Elpenor)
And Dauid was greatly inflamed with anger at the man. And Dauid said to Nathan, “The Lord lives, for the man who did this is a son of death,	And David was greatly moved with anger against the man; and David said to Nathan, [As] the Lord lives, the man that did this thing shall surely die.

2 Samuel 12:6 (Tanakh)	2 Samuel 12:6 (KJV)	2 Samuel 12:6 (NET)
and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.’	And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.	Because he committed this cold-hearted crime, he must pay for the lamb four times over!”

2 Samuel 12:6 (Septuagint BLB)	2 Kings 12:6 (Septuagint Elpenor)
καὶ τὴν ἀμνάδα ἀποτείσει ἑπταπλασίονα ἀνθ᾽ ὧν ὅτι ἐποίησεν τὸ ῥῆμα τοῦτο καὶ περὶ οὗ οὐκ ἐφείσατο	καὶ τὴν ἀμνάδα ἀποτίσει ἑπταπλασίονα, ἀνθ’ ὧν ὅτι ἐποίησε τὸ ῥῆμα τοῦτο καὶ περὶ οὗ οὐκ ἐφείσατο.
2 Reigns 12:6 (NETS)	2 Kings 12:6 (English Elpenor)
and he shall restore the ewe lamb sevenfold, because he did this thing, and because he did not refrain.”	And he shall restore the lamb seven-fold, because he has not spared.

2 Samuel 12:7 (Tanakh)	2 Samuel 12:7 (KJV)	2 Samuel 12:7 (NET)
And Nathan said to David: ‘Thou art the man. Thus saith HaShem, the G-d of Israel: I anointed thee king over Israel, and I delivered thee out of the hand of Saul;	And Nathan said to David, Thou art the man. Thus saith Jehovah, the God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;	Nathan said to David, “You are that man! This is what the Lord God of Israel has said: ‘I chose you to be king over Israel and I rescued you from the hand of Saul.

2 Samuel 12:7 (Septuagint BLB)	2 Kings 12:7 (Septuagint Elpenor)
καὶ εἶπεν Ναθαν πρὸς Δαυιδ σὺ εἶ ὁ ἀνὴρ ὁ ποιήσας τοῦτο τάδε λέγει κύριος ὁ θεὸς Ισραηλ ἐγώ εἰμι ἔχρισά σε εἰς βασιλέα ἐπὶ Ισραηλ καὶ ἐγώ εἰμι ἐρρυσάμην σε ἐκ χειρὸς Σαουλ	καὶ εἶπε Νάθαν πρὸς Δαυίδ· σὺ εἶ ὁ ἀνὴρ ὁ ποιήσας τοῦτο· τάδε λέγει Κύριος ὁ Θεὸς ᾿Ισραήλ· ἐγώ εἰμι ὁ χρίσας σε εἰς βασιλέα ἐπὶ ᾿Ισραήλ, καὶ ἐγώ εἰμι ἐρρυσάμην σε ἐκ χειρὸς Σαοὺλ
2 Reigns 12:7 (NETS)	2 Kings 12:7 (English Elpenor)
And Nathan said to Dauid, “You are the man who did this! This is what the Lord, the God of Israel says: I am—I anointed you to be king over Israel, and I am—I rescued you from the hand of Saoul,	And Nathan said to David, Thou art the man that has done this. Thus says the Lord God of Israel, I anointed thee to be king over Israel, and I rescued thee out the hand of Saul;

Leviticus 20:10 (Tanakh)	Leviticus 20:10 (KJV)	Leviticus 20:10 (NET)
And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death.	And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.	If a man commits adultery with his neighbor’s wife, both the adulterer and the adulteress must be put to death.

Leviticus 20:10 (Septuagint BLB)	Leviticus 20:10 (Septuagint Elpenor)
ἄνθρωπος ὃς ἂν μοιχεύσηται γυναῗκα ἀνδρὸς ἢ ὃς ἂν μοιχεύσηται γυναῗκα τοῦ πλησίον θανάτῳ θανατούσθωσαν ὁ μοιχεύων καὶ ἡ μοιχευομένη	ἄνθρωπος ὃς ἂν μοιχεύσηται γυναῖκα ἀνδρός, ἢ ὃς ἂν μοιχεύσηται γυναῖκα τοῦ πλησίον, θανάτῳ θανατούσθωσαν, ὁ μοιχεύων καὶ ἡ μοιχευομένη
Leviticus 20:10 (NETS)	Leviticus 20:10 (English Elpenor)
A person who commits adultery with the wife of a man or who commits adultery with the wife of his neighbor—let both the adulterer and the adulteress by death be put to death.	Whatever man shall commit adultery with the wife of a man, or whoever shall commit adultery with the wife of his neighbour, let them die the death, the adulterer and the adulteress.

Exodus 21:12 (Tanakh)	Exodus 21:12 (KJV)	Exodus 21:12 (NET)
He that smiteth a man, so that he dieth, shall surely be put to death.	He that smiteth a man, so that he die, shall be surely put to death.	“Whoever strikes someone so that he dies must surely be put to death.

Exodus 21:12 (Septuagint BLB)	Exodus 21:12 (Septuagint Elpenor)
ἐὰν δὲ πατάξῃ τίς τινα καὶ ἀποθάνῃ θανάτῳ θανατούσθω	Εὰν δὲ πατάξῃ τίς τινα, καὶ ἀποθάνῃ, θανάτῳ θανατούσθω
Exodus 21:12 (NETS)	Exodus 21:12 (English Elpenor)
Now if someone strikes someone and he dies, let him be put to death with death.	And if any man smite another and he die, let him be certainly put to death.

Exodus 21:14 (Tanakh)	Exodus 21:14 (KJV)	Exodus 21:14 (NET)
And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from Mine altar, that he may die.	But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.	But if a man willfully attacks his neighbor to kill him cunningly, you will take him even from my altar that he may die.

Exodus 21:14 (Septuagint BLB)	Exodus 21:14 (Septuagint Elpenor)
ἐὰν δέ τις ἐπιθῆται τῷ πλησίον ἀποκτεῗναι αὐτὸν δόλῳ καὶ καταφύγῃ ἀπὸ τοῦ θυσιαστηρίου μου λήμψῃ αὐτὸν θανατῶσαι	ἐὰν δέ τις ἐπιθῆται τῷ πλησίον ἀποκτεῖναι αὐτὸν δόλῳ καὶ καταφύγῃ, ἀπὸ τοῦ θυσιαστηρίου μου λήψῃ αὐτὸν θανατῶσαι
Exodus 21:14 (NETS)	Exodus 21:14 (English Elpenor)
Now if someone attacks his neighbor to kill him treacherously and he flees, from my altar you shall take him to put him todeath.	And if any one lie in wait for his neighbour to slay him by craft, and he go for refuge, thou shalt take him from my altar to put him to death.

Leviticus 4:22 (Tanakh)	Leviticus 4:22 (KJV)	Leviticus 4:22 (NET)
When a ruler sinneth, and doeth through error any one of all the things which HaShem his G-d hath commanded not to be done, and is guilty:	When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God concerning things which should not be done, and is guilty;	“‘Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, and he pleads guilty,

Leviticus 4:22 (Septuagint BLB)	Leviticus 4:22 (Septuagint Elpenor)
ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου τοῦ θεοῦ αὐτῶν ἣ οὐ ποιηθήσεται ἀκουσίως καὶ ἁμάρτῃ καὶ πλημμελήσῃ	ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ, καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου τοῦ Θεοῦ αὐτοῦ, ἣ οὐ ποιηθήσεται, ἀκουσίως, καὶ ἁμάρτῃ καὶ πλημμελήσῃ
Leviticus 4:22 (NETS)	Leviticus 4:22 (English Elpenor)
But if the ruler sins and does unintentionally one of any of the commandments of the Lord their God, which shall not be done, and sins and is in error	And if a ruler sin, and break one of all the commands of the Lord his God, [doing the thing] which ought not to be done, unwillingly, and shall sin and trespass,

Leviticus 4:23 (Tanakh)	Leviticus 4:23 (KJV)	Leviticus 4:23 (NET)
if his sin, wherein he hath sinned, be known to him, he shall bring for his offering a goat, a male without blemish.	Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:	or his sin that he committed is made known to him, he must bring a flawless male goat as his offering.

Leviticus 4:23 (Septuagint BLB)	Leviticus 4:23 (Septuagint Elpenor)
καὶ γνωσθῇ αὐτῷ ἡ ἁμαρτία ἣν ἥμαρτεν ἐν αὐτῇ καὶ προσοίσει τὸ δῶρον αὐτοῦ χίμαρον ἐξ αἰγῶν ἄρσεν ἄμωμον	καὶ γνωσθῇ αὐτῷ ἡ ἁμαρτία, ἣν ἥμαρτεν ἐν αὐτῇ, καὶ προσοίσει τὸ δῶρον αὐτοῦ χίμαρον ἐξ αἰγῶν, ἄρσεν ἄμωμον
Leviticus 4:23 (NETS)	Leviticus 4:23 (English Elpenor)
and the sin wherein he has sinned becomes known to him, then he shall bring his gift: a young billy goat, a male without blemish.	and his trespass wherein he has sinned, be known to him,– then shall he offer for his gift a kid of the goats, a male without blemish.

2 Samuel 12:8 (Tanakh)	2 Samuel 12:8 (KJV)	2 Samuel 12:8 (NET)
and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that were too little, then would I add unto thee so much more.	And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.	I gave you your master’s house, and put your master’s wives into your arms. I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well!

2 Samuel 12:8 (Septuagint BLB)	2 Kings 12:8 (Septuagint Elpenor)
καὶ ἔδωκά σοι τὸν οἶκον τοῦ κυρίου σου καὶ τὰς γυναῗκας τοῦ κυρίου σου ἐν τῷ κόλπῳ σου καὶ ἔδωκά σοι τὸν οἶκον Ισραηλ καὶ Ιουδα καὶ εἰ μικρόν ἐστιν προσθήσω σοι κατὰ ταῦτα	καὶ ἔδωκά σοι τὸν οἶκον τοῦ κυρίου σου καὶ τὰς γυναῖκας τοῦ κυρίου σου ἐν τῷ κόλπῳ σου καὶ ἔδωκά σοι τὸν οἶκον ᾿Ισραὴλ καὶ ᾿Ιούδα· καὶ εἰ μικρόν ἐστι, προσθήσω σοι κατὰ ταῦτα
2 Reigns 12:8 (NETS)	2 Kings 12:8 (English Elpenor)
and I gave you the house of your master and the wives of your master into your bosom, and I gave you the house of Israel and of Iouda, and if it is too little, I will add to you in accordance with these.	and I gave thee the house of the lord, and the wives of thy lord into thy bosom, and I gave to thee the house of Israel and Juda; and if that had been little, I would have given thee yet more.

2 Samuel 12:9 (Tanakh)	2 Samuel 12:9 (KJV)	2 Samuel 12:9 (NET)
Wherefore hast thou despised the word of HaShem, to do that which is evil in My sight? Uriah the Hittite thou hast smitten with the sword, and his wife thou hast taken to be thy wife, and him thou hast slain with the sword of the children of Ammon.	Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.	Why have you shown contempt for the Lord’s decrees by doing evil in my sight? You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife! You have killed him with the sword of the Ammonites.

2 Samuel 12:9 (Septuagint BLB)	2 Kings 12:9 (Septuagint Elpenor)
τί ὅτι ἐφαύλισας τὸν λόγον κυρίου τοῦ ποιῆσαι τὸ πονηρὸν ἐν ὀφθαλμοῗς αὐτοῦ τὸν Ουριαν τὸν Χετταῗον ἐπάταξας ἐν ῥομφαίᾳ καὶ τὴν γυναῗκα αὐτοῦ ἔλαβες σεαυτῷ εἰς γυναῗκα καὶ αὐτὸν ἀπέκτεινας ἐν ῥομφαίᾳ υἱῶν Αμμων	τί ὅτι ἐφαύλισας τὸν λόγον Κυρίου τοῦ ποιῆσαι τὸ πονηρὸν ἐν ὀφθαλμοῖς αὐτοῦ; τὸν Οὐρίαν τὸν Χετταῖον ἐπάταξας ἐν ρομφαίᾳ καὶ τὴν γυναῖκα αὐτοῦ ἔλαβες σεαυτῷ εἰς γυναῖκα καὶ αὐτὸν ἀπέκτεινας ἐν ρομφαίᾳ υἱῶν ᾿Αμμών
2 Reigns 12:9 (NETS)	2 Kings 12:9 (English Elpenor)
Why is it that you trivialized the word of the Lord, to do what is evil in his sight? You struck Ourias the Chetite with a sword and took his wife for yourself for a wife and killed him with a sword of the sons of Ammon.	Why hast thou set at nought the word of the Lord, to do that which is evil in his eyes? thou hast slain Urias the Chettite with the sword, and thou hast taken his wife to be thy wife, and thou hast slain him with the sword of the children of Ammon.

2 Samuel 12:10 (Tanakh)	2 Samuel 12:10 (KJV)	2 Samuel 12:10 (NET)
Now therefore, the sword shall never depart from thy house; because thou hast despised Me, and hast taken the wife of Uriah the Hittite to be thy wife.	Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.	So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’

2 Samuel 12:10 (Septuagint BLB)	2 Kings 12:10 (Septuagint Elpenor)
καὶ νῦν οὐκ ἀποστήσεται ῥομφαία ἐκ τοῦ οἴκου σου ἕως αἰῶνος ἀνθ᾽ ὧν ὅτι ἐξουδένωσάς με καὶ ἔλαβες τὴν γυναῗκα τοῦ Ουριου τοῦ Χετταίου τοῦ εἶναί σοι εἰς γυναῗκα	καὶ νῦν οὐκ ἀποστήσεται ρομφαία ἐκ τοῦ οἴκου σου ἕως αἰῶνος ἀνθ’ ὧν ὅτι ἐξουδένωσάς με καὶ ἔλαβες τὴν γυναῖκα τοῦ Οὐρίου τοῦ Χετταίου τοῦ εἶναί σοι εἰς γυναῖκα
2 Reigns 12:10 (NETS)	2 Kings 12:10 (English Elpenor)
And now, a sword shall never depart from your house, because you counted me as nothing and took the wife of Ourias the Chettite to be your wife.	Now therefore the sword shall not depart from thy house for ever, because thou has set me at nought, and thou hast taken the wife of Urias the Chettite, to be thy wife.

2 Samuel 12:11 (Tanakh)	2 Samuel 12:11 (KJV)	2 Samuel 12:11 (NET)
Thus saith HaShem: Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.	Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.	This is what the Lord has said: ‘I am about to bring disaster on you from inside your own household! Right before your eyes I will take your wives and hand them over to your companion. He will go to bed with your wives in broad daylight!

2 Samuel 12:11 (Septuagint BLB)	2 Kings 12:11 (Septuagint Elpenor)
τάδε λέγει κύριος ἰδοὺ ἐγὼ ἐξεγείρω ἐπὶ σὲ κακὰ ἐκ τοῦ οἴκου σου καὶ λήμψομαι τὰς γυναῗκάς σου κατ᾽ ὀφθαλμούς σου καὶ δώσω τῷ πλησίον σου καὶ κοιμηθήσεται μετὰ τῶν γυναικῶν σου ἐναντίον τοῦ ἡλίου τούτου	τάδε λέγει Κύριος· ἰδοὺ ἐγὼ ἐξεγείρω ἐπὶ σὲ κακὰ ἐκ τοῦ οἴκου σου καὶ λήψομαι τὰς γυναῖκάς σου κατ’ ὀφθαλμούς σου καὶ δώσω τῷ πλησίον σου, καὶ κοιμηθήσεται μετὰ τῶν γυναικῶν σου ἐναντίον τοῦ ἡλίου τούτου
2 Reigns 12:11 (NETS)	2 Kings 12:11 (English Elpenor)
This is what the Lord says: Behold, I am raising up trouble against you out of your own house, and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives before this sun.	Thus says the Lord, Behold, I will raise up against thee evil out of thy house, and I will take thy wives before thine eyes, and will give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.

2 Samuel 12:12 (Tanakh)	2 Samuel 12:12 (KJV)	2 Samuel 12:12 (NET)
For thou didst it secretly; but I will do this thing before all Israel, and before the sun.’	For thou didst it secretly: but I will do this thing before all Israel, and before the sun.	Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’”

2 Samuel 12:12 (Septuagint BLB)	2 Kings 12:12 (Septuagint Elpenor)
ὅτι σὺ ἐποίησας κρυβῇ κἀγὼ ποιήσω τὸ ῥῆμα τοῦτο ἐναντίον παντὸς Ισραηλ καὶ ἀπέναντι τούτου τοῦ ἡλίου	ὅτι σὺ ἐποίησας κρυβῇ, κἀγὼ ποιήσω τὸ ρῆμα τοῦτο ἐναντίον παντὸς ᾿Ισραὴλ καὶ ἀπέναντι τοῦ ἡλίου τούτου.
2 Reigns 12:12 (NETS)	2 Kings 12:12 (English Elpenor)
For you did it secretly, and I will do this thing before all Israel and before this sun.”	For thou didst it secretly, but I will do this thing in the sight of all Israel, and before the sun.

2 Samuel 12:13 (Tanakh)	2 Samuel 12:13 (KJV)	2 Samuel 12:13 (NET)
And David said unto Nathan: ‘I have sinned against HaShem.’ And Nathan said unto David: ‘The HaShem also hath put away thy sin; thou shalt not die.	And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.	Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven your sin. You are not going to die.

2 Samuel 12:13 (Septuagint BLB)	2 Kings 12:13 (Septuagint Elpenor)
καὶ εἶπεν Δαυιδ τῷ Ναθαν ἡμάρτηκα τῷ κυρίῳ καὶ εἶπεν Ναθαν πρὸς Δαυιδ καὶ κύριος παρεβίβασεν τὸ ἁμάρτημά σου οὐ μὴ ἀποθάνῃς	καὶ εἶπε Δαυὶδ τῷ Νάθαν· ἡμάρτηκα τῷ Κυρίῳ. καὶ εἶπε Νάθαν πρὸς Δαυίδ· καὶ Κύριος παρεβίβασε τὸ ἁμάρτημά σου, οὐ μὴ ἀποθάνῃς
2 Reigns 12:13 (NETS)	2 Kings 12:13 (English Elpenor)
And Dauid said to Nathan, “I have sinned against the Lord.” And Nathan said to Dauid, “Indeed, the Lord put aside your sin; you shall not die.	And David said to Nathan, I have sinned against the Lord. And Nathan said to David, And the Lord has put away thy sin; thou shalt not die.

Joshua 7:20 (Tanakh)	Joshua 7:20 (KJV)	Joshua 7:20 (NET)
And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:	And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:	Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way:

Joshua 7:20 (Septuagint BLB)	Joshua 7:20 (Septuagint Elpenor)
καὶ ἀπεκρίθη Αχαρ τῷ Ἰησοῗ καὶ εἶπεν ἀληθῶς ἥμαρτον ἐναντίον κυρίου θεοῦ Ισραηλ οὕτως καὶ οὕτως ἐποίησα	καὶ ἀπεκρίθη ῎Αχαρ τῷ ᾿Ιησοῖ καὶ εἶπεν· ἀληθῶς ἥμαρτον ἐναντίον Κυρίου τοῦ Θεοῦ ᾿Ισραήλ· οὕτως καὶ οὕτως ἐποίησα
Joshua 7:20 (NETS)	Joshua 7:20 (English Elpenor)
And Achar answered Iesous and said, “ Truly I have sinned against the Lord, God of Israel. Thus and so have I done.	And Achar answered Joshua, and said, Indeed I have sinned against the Lord God of Israel: thus and thus have I done:

Joshua 7:21 (Tanakh)	Joshua 7:21 (KJV)	Joshua 7:21 (NET)
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.	When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.	I saw among the goods we seized a nice robe from Babylon, two hundred silver pieces, and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.”

Joshua 7:21 (Septuagint BLB)	Joshua 7:21 (Septuagint Elpenor)
εἶδον ἐν τῇ προνομῇ ψιλὴν ποικίλην καλὴν καὶ διακόσια δίδραχμα ἀργυρίου καὶ γλῶσσαν μίαν χρυσῆν πεντήκοντα διδράχμων καὶ ἐνθυμηθεὶς αὐτῶν ἔλαβον καὶ ἰδοὺ αὐτὰ ἐγκέκρυπται ἐν τῇ γῇ ἐν τῇ σκηνῇ μου καὶ τὸ ἀργύριον κέκρυπται ὑποκάτω αὐτῶν	εἶδον ἐν τῇ προνομῇ ψιλὴν ποικίλην καλὴν καὶ διακόσια δίδραχμα ἀργυρίου καὶ γλῶσσαν μίαν χρυσῆν πεντήκοντα διδράχμων καὶ ἐνθυμηθεὶς αὐτῶν ἔλαβον, καὶ ἰδοὺ αὐτὰ ἐγκέκρυπται ἐν τῇ σκηνῇ μου καὶ τὸ ἀργύριον κέκρυπται ὑποκάτω αὐτῶν
Joshua 7:21 (NETS)	Joshua 7:21 (English Elpenor)
I saw in the spoil a beautiful, multi-colored carpet and two hundred didrachmas of silver and one golden tongue-shaped object of fifty didrachmas, and I coveted them and took them. And look, they are hidden in the ground in my tent, and the silver is hidden underneath them.”	I saw in the spoil an embroidered mantle, and two hundred didrachmas of silver, and one golden wedge of fifty didrachmas, and I desired them and took them; and, behold, they are hid in my tent, and the silver is hid under them.

Joshua 7:10 (Tanakh)	Joshua 7:10 (KJV)	Joshua 7:10 (NET)
And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?	And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?	The Lord responded to Joshua, “Get up! Why are you lying there face down?

Joshua 7:10 (Septuagint BLB)	Joshua 7:10 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Ἰησοῦν ἀνάστηθι ἵνα τί τοῦτο σὺ πέπτωκας ἐπὶ πρόσωπόν σου	καὶ εἶπε Κύριος πρὸς ᾿Ιησοῦν· ἀνάστηθι, ἱνατί τοῦτο σὺ πέπτωκας ἐπὶ πρόσωπόν σου
Joshua 7:10 (NETS)	Joshua 7:10 (English Elpenor)
And the Lord said to Iesous, “Stand up. Why is it that you have fallen upon your face?	And the Lord said to Joshua, Rise up; why hast thou fallen upon thy face?

Joshua 7:11 (Tanakh)	Joshua 7:11 (KJV)	Joshua 7:11 (NET)
Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.	Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.	Israel has sinned; they have violated my covenantal commandment! They have taken some of the riches; they have stolen them and deceitfully put them among their own possessions.

Joshua 7:11 (Septuagint BLB)	Joshua 7:11 (Septuagint Elpenor)
ἡμάρτηκεν ὁ λαὸς καὶ παρέβη τὴν διαθήκην ἣν διεθέμην πρὸς αὐτούς καὶ κλέψαντες ἀπὸ τοῦ ἀναθέματος ἐνέβαλον εἰς τὰ σκεύη αὐτῶν	ἡμάρτηκεν ὁ λαὸς καὶ παρέβη τὴν διαθήκην, ἣν διεθέμην πρὸς αὐτούς, καὶ κλέψαντες ἀπὸ τοῦ ἀναθέματος ἐνέβαλον εἰς τὰ σκεύη αὐτῶν
Joshua 7:11 (NETS)	Joshua 7:11 (English Elpenor)
The people have sinned and transgressed the covenant that I made with them. And they have stolen from what is devoted and put it into their own belongings.	The people has sinned, and transgressed the covenant which I made with them; they have stolen from the cursed thing, and put it into their store.

Joshua 7:12 (Tanakh)	Joshua 7:12 (KJV)	Joshua 7:12 (NET)
Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.	Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.	The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation. I will no longer be with you, unless you destroy what has contaminated you.

Joshua 7:12 (Septuagint BLB)	Joshua 7:12 (Septuagint Elpenor)
οὐ μὴ δύνωνται οἱ υἱοὶ Ισραηλ ὑποστῆναι κατὰ πρόσωπον τῶν ἐχθρῶν αὐτῶν αὐχένα ἐπιστρέψουσιν ἔναντι τῶν ἐχθρῶν αὐτῶν ὅτι ἐγενήθησαν ἀνάθεμα οὐ προσθήσω ἔτι εἶναι μεθ᾽ ὑμῶν ἐὰν μὴ ἐξάρητε τὸ ἀνάθεμα ἐξ ὑμῶν αὐτῶν	καὶ οὐ μὴ δύνωνται οἱ υἱοὶ ᾿Ισραὴλ ὑποστῆναι κατὰ πρόσωπον τῶν ἐχθρῶν αὐτῶν· αὐχένα ἐπιστρέψουσιν ἔναντι τῶν ἐχθρῶν αὐτῶν, ὅτι ἐγενήθησαν ἀνάθεμα· οὐ προσθήσω ἔτι εἶναι μεθ’ ὑμῶν, ἐὰν μὴ ἐξάρητε τὸ ἀνάθεμα ἐξ ὑμῶν αὐτῶν
Joshua 7:12 (NETS)	Joshua 7:12 (English Elpenor)
The sons of Israel shall not be able to stand before their enemies; they shall turn their backs before their enemies, because they have become what is devoted. I will be with you no longer, unless you remove what is devoted from yourselves.	And the children of Israel will not be able to stand before their enemies; they will turn their back before their enemies, for they have become an accursed thing: I will not any longer be with you, unless ye remove the cursed thing from yourselves.

Joshua 7:15 (Tanakh)	Joshua 7:15 (KJV)	Joshua 7:15 (NET)
And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.	And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.	The one caught with the riches must be burned up along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel.’”

Joshua 7:15 (Septuagint BLB)	Joshua 7:15 (Septuagint Elpenor)
καὶ ὃς ἂν ἐνδειχθῇ κατακαυθήσεται ἐν πυρὶ καὶ πάντα ὅσα ἐστὶν αὐτῷ ὅτι παρέβη τὴν διαθήκην κυρίου καὶ ἐποίησεν ἀνόμημα ἐν Ισραηλ	καὶ ὃς ἂν ἐνδειχθῇ, κατακαυθήσεται ἐν πυρὶ καὶ πάντα, ὅσα ἐστὶν αὐτῷ, ὅτι παρέβη τὴν διαθήκην Κυρίου καὶ ἐποίησεν ἀνόμημα ἐν ᾿Ισραήλ
Joshua 7:15 (NETS)	Joshua 7:15 (English Elpenor)
And the one who is indicated shall be burned with fire, and all that he has, because he has transgressed the covenant of the Lord and has committed lawlessness in Israel.”	And the man who shall be pointed out, shall be burnt with fire, and all that he has; because he has transgressed the covenant of the Lord, and has wrought wickedness in Israel.

Joshua 7:24 (Tanakh)	Joshua 7:24 (KJV)	Joshua 7:24 (NET)
And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.	And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.	Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster.

Joshua 7:24 (Septuagint BLB)	Joshua 7:24 (Septuagint Elpenor)
καὶ ἔλαβεν Ἰησοῦς τὸν Αχαρ υἱὸν Ζαρα καὶ ἀνήγαγεν αὐτὸν εἰς φάραγγα Αχωρ καὶ τοὺς υἱοὺς αὐτοῦ καὶ τὰς θυγατέρας αὐτοῦ καὶ τοὺς μόσχους αὐτοῦ καὶ τὰ ὑποζύγια αὐτοῦ καὶ πάντα τὰ πρόβατα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτοῦ καὶ πᾶς ὁ λαὸς μετ᾽ αὐτοῦ καὶ ἀνήγαγεν αὐτοὺς εἰς Εμεκαχωρ	καὶ ἔλαβεν ᾿Ιησοῦς τὸν ῎Αχαρ υἱὸν Ζαρὰ καὶ ἀνήγαγεν αὐτὸν εἰς φάραγγα ᾿Αχὼρ καὶ τοὺς υἱοὺς αὐτοῦ καὶ τὰς θυγατέρας αὐτοῦ καὶ τοὺς μόσχους αὐτοῦ καὶ τὰ ὑποζύγια αὐτοῦ καὶ πάντα τὰ πρόβατα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτοῦ, καὶ πᾶς ὁ λαὸς μετ’ αὐτοῦ· καὶ ἀνήγαγεν αὐτοὺς εἰς ᾿Εμεκαχώρ
Joshua 7:24 (NETS)	Joshua 7:24 (English Elpenor)
And Iesous took Achar son of Zara and brought him up to the ravine of Achor, and his sons and his daughters and his bull calves and his draft animals and all his sheep and his tent and all his belongings—and all the people with him. And he brought them up to Emekachor.	And Joshua took Achar the son of Zara, and brought him to the valley of Achor, and his sons, and his daughters, and his calves, and his asses, and all his sheep, and his tent, and all his property, and all the people [were] with him; and he brought them to Emec Achor.

Joshua 7:25 (Tanakh)	Joshua 7:25 (KJV)	Joshua 7:25 (NET)
And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.	And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.	Joshua said, “Why have you brought disaster on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.)

Joshua 7:25 (Septuagint BLB)	Joshua 7:25 (Septuagint Elpenor)
καὶ εἶπεν Ἰησοῦς τῷ Αχαρ τί ὠλέθρευσας ἡμᾶς ἐξολεθρεύσαι σε κύριος καθὰ καὶ σήμερον καὶ ἐλιθοβόλησαν αὐτὸν λίθοις πᾶς Ισραηλ	καὶ εἶπεν ᾿Ιησοῦς τῷ ῎Αχαρ· τί ὠλόθρευσας ἡμᾶς; ἐξολοθρεύσαι σε Κύριος καθὰ καὶ σήμερον. καὶ ἐλιθοβόλησαν αὐτὸν λίθοις πᾶς ᾿Ισραήλ
Joshua 7:25 (NETS)	Joshua 7:25 (English Elpenor)
And Iesous said to Achar, “Why have you destroyed us? May the Lord destroy you as also today.” And all Israel stoned him with stones.	And Joshua said to Achar, Why hast thou destroyed us? the Lord destroy thee as at this day. And all Israel stoned him with stones.

Joshua 7:26 (Tanakh)	Joshua 7:26 (KJV)	Joshua 7:26 (NET)
And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.	And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.	Then they erected over him a large pile of stones (it remains to this very day ) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.

Joshua 7:26 (Septuagint BLB)	Joshua 7:26 (Septuagint Elpenor)
καὶ ἐπέστησαν αὐτῷ σωρὸν λίθων μέγαν καὶ ἐπαύσατο κύριος τοῦ θυμοῦ τῆς ὀργῆς διὰ τοῦτο ἐπωνόμασεν αὐτὸ Εμεκαχωρ ἕως τῆς ἡμέρας ταύτης	καὶ ἐπέστησαν αὐτῷ σωρὸν λίθων μέγαν. καὶ ἐπαύσατο Κύριος τοῦ θυμοῦ τῆς ὀργῆς· διὰ τοῦτο ἐπωνόμασεν αὐτὸ ᾿Εμεκαχὼρ ἕως τῆς ἡμέρας ταύτης
Joshua 7:26 (NETS)	Joshua 7:26 (English Elpenor)
And they set up over him a great heap of stones. And the Lord ceased from burning anger. Therefore he named it Emekachor until this day.	And they set up over him a great heap of stones; and the Lord ceased from his fierce anger. Therefore he called the place Emecachor until this day.

Hosea 2:15 (Tanakh)	Hosea 2:15 (KJV)	Hosea 2:15 (NET)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.	And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.	From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.” There she will sing as she did when she was young, when she came up from the land of Egypt.

Hosea 2:15 (Septuagint BLB)	Hosea 2:17 (Septuagint Elpenor)
καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῗθεν καὶ τὴν κοιλάδα Αχωρ διανοῗξαι σύνεσιν αὐτῆς καὶ ταπεινωθήσεται ἐκεῗ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου	καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῖθεν καὶ τὴν κοιλάδα ᾿Αχὼρ διανοῖξαι σύνεσιν αὐτῆς, καὶ ταπεινωθήσεται ἐκεῖ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου.
Hosea 2:15 (NETS)	Hosea 2:17 (English Elpenor)
And from there I will give her her estates and the valley of Achor, to open up her understanding. And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt.	And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

Hosea 2:16 (Tanakh)	Hosea 2:16 (KJV)	Hosea 2:16 (NET)
And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.	And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.	“At that time,” declares the Lord, “you will call, ‘My husband’; you will never again call me, ‘My master.’

Hosea 2:16 (Septuagint BLB)	Hosea 2:18 (Septuagint Elpenor)
καὶ ἔσται ἐν ἐκείνῃ τῇ ἡμέρᾳ λέγει κύριος καλέσει με ὁ ἀνήρ μου καὶ οὐ καλέσει με ἔτι Βααλιμ	καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος, καλέσει με· ὁ ἀνήρ μου, καὶ οὐ καλέσει με ἔτι Βααλείμ
Hosea 2:16 (NETS)	Hosea 2:18 (English Elpenor)
And it shall be on that day, says the Lord, she will call me “My husband” and no longer call me “Baalim.”	And it shall come to pass in that day, saith the Lord, [that] she shall call me, My husband, and shall no longer call me Baalim.

Hosea 2:17 (Tanakh)	Hosea 2:17 (KJV)	Hosea 2:17 (NET)
For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.	For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.	For I will remove the names of the Baal idols from your lips, so that you will never again utter their names!”

Hosea 2:17 (Septuagint BLB)	Hosea 2:19 (Septuagint Elpenor)
καὶ ἐξαρῶ τὰ ὀνόματα τῶν Βααλιμ ἐκ στόματος αὐτῆς καὶ οὐ μὴ μνησθῶσιν οὐκέτι τὰ ὀνόματα αὐτῶν	καὶ ἐξαρῶ τὰ ὀνόματα τῶν Βααλεὶμ ἐκ στόματος αὐτῆς καὶ οὐ μὴ μνησθῶσιν οὐκ ἔτι τὰ ὀνόματα αὐτῶν
Hosea 2:17 (NETS)	Hosea 2:19 (English Elpenor)
And I will remove the names of the Baalim from her mouth, and their names will be remembered no more.	And I will take away the names of Baalim out of her mouth, and their names shall be remembered no more at all.

2 Samuel 12:14 (Tanakh)	2 Samuel 12:14 (KJV)	2 Samuel 12:14 (NET)
Howbeit, because by this deed thou hast greatly blasphemed the enemies of HaShem, the child also that is born unto thee shall surely die.’	Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.	Nonetheless, because you have treated the Lord with such contempt in this matter, the son who has been born to you will certainly die.”

2 Samuel 12:14 (Septuagint BLB)	2 Kings 12:14 (Septuagint Elpenor)
πλὴν ὅτι παροξύνων παρώξυνας τοὺς ἐχθροὺς κυρίου ἐν τῷ ῥήματι τούτῳ καί γε ὁ υἱός σου ὁ τεχθείς σοι θανάτῳ ἀποθανεῗται	πλὴν ὅτι παροργίζων παρώργισας τοὺς ἐχθροὺς Κυρίου ἐν τῷ ρήματι τούτῳ, καί γε ὁ υἱός σου ὁ τεχθείς σοι θανάτῳ ἀποθανεῖται
2 Reigns 12:14 (NETS)	2 Kings 12:14 (English Elpenor)
Yet because provokingly you provoked the enemies of the Lord by this thing, indeed your son who was born to you will die by death.	Only because thou hast given great occasion of provocation to the enemies of the Lord by this thing, thy son also that is born to thee shall surely die.

Jedidiah, Part 2

Back to Jedidiah, Part 3

Back to Jedidiah, Part 6

Back to David’s Forgiveness, Part 1

Back to David’s Forgiveness, Part 9

Back to David’s Forgiveness, Part 13

Back to Paul’s Religious Mind Revisited – Part 1

Back to Fear – Deuteronomy, Part 6

Back to Condemnation or Judgment? Part 12

Back to Who Am I? Part 4

Back to David’s Forgiveness, Part 10

Back to David’s Forgiveness, Part 2

Back to Forgiven or Passed Over? Part 1

Back to David’s Forgiveness, Part 5

Back to Atonement, Part 1

Back to Forgiven or Passed Over? Part 2

Back to Adultery in the Law, Part 1

Back to Adultery in the Law, Part 2

Back to Forgiven of Passed Over? Part 5

Back to Romans, Part 67

Back to Who Am I? Part 7

Back to Romans, Part 64

Back to Father, Son and Holy Spirit – Part 1

Back to A Door of Hope, Part 1

Back to A Door of Hope, Part 2

Back to The Lost Son of Perdition, Part 3

¹ 2 Samuel 12:1-7 (NET)

² Leviticus 20:10 (NET)

³ Exodus 21:12 (NET)

⁴ Exodus 21:14 (NET)

⁵ Leviticus 4:22, 23 (NET)

⁶ 2 Samuel 12:7-12 (NET)

⁷ 2 Samuel 12:13a (NET)

⁸ Joshua 7:10-12 (NET)

⁹ Joshua 7:15 (NET)

¹⁰ This was Εμεκαχωρ (Table50) in the Septuagint, a Greek transliteration of the Hebrew עמק (ʽêmeq; NET: Valley) and עכור (ʽâkôr; NET: of Disaster).

¹¹ See footnote 10 above (Table54).

¹² Joshua 7:24-26 (NET)

¹³ The Hebrew עמק (ʽêmeq; NET: Valley) and עכור (ʽâkôr; NET: of Trouble) was translated κοιλάδα Αχωρ (Table56) in the Septuagint.

¹⁴ This phrase was significantly different in the English translations of the Septuagint (Table56), but that must wait for another essay.

¹⁵ 2 Samuel 12:13, 14 (NET)

Saul and Barnabas, Part 1

Posted on June 25, 2012 by admin

After his encounter with the resurrected (and ascended) Jesus on the road to Damascus, after Ananias healed his blindness, after he was baptized and received the gift of the Holy Spirit, Saul (also known as Paul) stayed with the disciples in Damascus for several days, and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”¹ This surprised a lot of people, especially those who had commissioned him to arrest any in Damascus who said such things. But Saul became more and more capable, and was causing consternation² among the Jews who lived in Damascus by proving that Jesus is the Christ,³ from the Hebrew scripture.

In other words, Saul publicly refuted the religious authorities with the source of their authority, the written words of God. Those authorities wanted Saul dead. With some help and a basket, Saul escaped from Damascus and set out for Jerusalem (Acts 9:26-30 NET).

When he⁴ arrived in Jerusalem, he attempted⁵ to associate with the disciples, and they were all afraid of him, because they did not believe that he was a disciple. But Barnabas took Saul, brought him to the apostles, and related to them how he had seen the Lord on the road, that the Lord had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus. So he was staying with them, associating openly with them in⁶ Jerusalem, speaking⁷ out boldly in the name of the Lord.⁸ He was speaking and debating with the Greek-speaking Jews, but they were trying to kill him. When the brothers found out about this, they brought him down to Caesarea and sent him away to Tarsus.

Paul’s (Saul’s) own account of events adds some detail and shades the meaning of some of Luke’s (the author of Acts) account (Galatians 1:11-17 NET).

Now I want you to know, brothers and sisters, that the gospel I preached is not of human origin. For I did not receive it or learn it from any human source; instead I received it by a revelation of Jesus Christ. For you have heard of my former way of life in Judaism, how I was savagely persecuting the church of God and trying to destroy it. I was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous (ζηλωτής) for the traditions of my ancestors. But when the one⁹ who set me apart from birth and called me by his grace was pleased to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being, nor did I go up to Jerusalem to see those who were apostles before me, but¹⁰ right away I departed to Arabia, and then returned to Damascus.

Saul, according to Paul, went into the desert before he stayed several days in Damascus. Perhaps I am reading too much into the phrase right away I departed to Arabia, but I like the idea that Saul was not quite so capable to turn on a dime as Luke portrayed him. I think he had some genuine confusion about what had transpired, and he went off alone into the desert to sort some things out with God. I think Saul’s faith in the traditions of his ancestors was sincere, and that from Saul’s perspective Jesus blindsided him on the road to Damascus.

There was a clause in Acts 9:5 (Table) in the King James translation of the Bible. Jesus said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks (κέντρα, a form of κέντρον). It gave me the impression that Jesus had tried many other more subtle means to reach Saul (the pricks or goads), but finally decided that enough was enough and appeared bodily to him. This clause, however, has been removed from most contemporary translations of the Bible (See: Acts 26:14 NET).

Paul’s account of the early days of Saul’s conversion continued (Galatians 1:18-24 NET):

Then after three years I went up to Jerusalem to visit Cephas¹¹ and get information from him, and I stayed with him fifteen days. But I saw none of the other apostles except James the Lord’s brother. I assure you that, before God, I am not lying about what I am writing to you! Afterward I went to the regions of Syria and Cilicia. But I was personally unknown to the churches of Judea that are in Christ. They were only hearing, “The one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.” So they glorified God because of me.

Luke’s account provides indirect confirmation of Paul’s account in that Saul was apparently not aware of the Jerusalem insider elites’ perspective that he was sent home to Tarsus to avoid more conflict with the religious authorities. Be that as it may, after Saul was sent home, the church¹² throughout Judea, Galilee, and Samaria experienced¹³ peace and thus was strengthened.¹⁴

When Stephen was stoned to death a great persecution began against the church in Jerusalem.¹⁵ Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch [in Syria], speaking the message to no one but Jews. But there were some men from Cyprus and Cyrene among them who came¹⁶ to Antioch and¹⁷ began to speak to the Greeks (Ἑλληνιστὰς, a form of Ἑλληνιστής) too, proclaiming the good news of the Lord Jesus.¹⁸

According to Strong’s Concordance these Ἑλληνιστὰς (a form of Ἑλληνιστής) were also Jews. According to the note (50) in the NET, “The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.” Whether they preached to Gentiles or Jews who lived like Gentiles, The hand of the Lord was with them, and a great number who¹⁹ believed turned to the Lord.²⁰

The leaders in Jerusalem heard about it and sent Barnabas to Antioch. Barnabas witnessed what was going on there, saw the grace of²¹ God…rejoiced and encouraged them all to remain true to the Lord with devoted hearts.²² Then Barnabas²³ departed for Tarsus to look for Saul, and when he found him,²⁴ he brought him²⁵ to Antioch. So for a²⁶ whole year Barnabas and Saul met with²⁷ the church and taught a significant number of people.²⁸

Later Barnabas and Saul were sent to Jerusalem with financial relief gathered in Antioch for an impending famine prophesied by a prophet named Agabus (Acts 11:27-30). If one reads a Bible published before, say, the 1980’s Barnabas and Saul returned from Jerusalem with John Mark. But most Bibles published after that time read something like this (Acts 12:25 NET):

So Barnabas and Saul returned to²⁹ Jerusalem when they had completed (πληρώσαντες, a form of πληρόω) their mission (διακονίαν, a form of διακονία), bringing³⁰ along with them John Mark.

The note (85) explaining this change is in a footnote below.³¹ I’ll try to summarize and explain why I’m rejecting the change for the time being. Different Greek manuscripts have different words here, primarily εἰς, ἀπό and ἐξ. The translators’ quest to find the original by organizing texts in a presumed chronology of copyists’ errors is not unlike the study of evolutionary changes to the human genome. The people who do this obviously have a lot of faith in their methods. My faith in this case leads me to reject their methods and stick with the more obvious meaning of the narrative.

I tried the idea that perhaps Luke meant that Barnabas and Saul did not leave for Jerusalem with the money they had collected until after they finished their first missionary journey. But the mission (διακονίαν, a form of διακονία) they completed (πληρώσαντες, a form of πληρόω) in Acts 12:25 (NET) seems to have been the relief (διακονίαν, a form of διακονία) that was gathered in Acts 11:29 (NET), rather than the work (ἔργον) the Holy Spirit assigned them (Acts 13:2 NET) that became known as their first missionary journey. And that journey ends in the narrative with, From there [Attalia] they sailed back to Antioch, where they had been commended to the grace of God for the work (ἔργον) they had now completed (ἐπλήρωσαν, another form of πληρόω).³² So I decided that Luke probably meant something more like what the Bible used to say.

I appreciate the footnote however. It gave me the opportunity to make that decision with the Holy Spirit (unlike Acts 9:5 where an entire clause vanished without comment). This is a decision I can live with when I give my account.³³ For the moment the opposite account (λόγον, a form of λόγος) sounds really shaky to me. It goes something like this: “Well, you see, there were these guys…Well, no, I didn’t know them. They were guys, you see, guys that had a reputation for knowing this kind of stuff…Well, no, it didn’t make any sense to me, but these are the guys, man. Ya’ gotta believe the guys, don’t ya’?”

So for my purposes here, I’ll stick with from Jerusalem even as I acknowledge that it is contrary to what the scripture says—currently.

After Barnabas and Saul returned from their relief mission to Jerusalem, the Holy Spirit said, “Set apart for me Barnabas³⁴ and Saul³⁵ for the work (ἔργον) to which I have called them.” Then, after they had fasted and prayed and placed their hands on them, they sent them off.³⁶ Now they also had John as their assistant,³⁷ the man who returned with them from Jerusalem to Antioch.

Addendum: June 25, 2019
Tables comparing Acts 9:19; 9:22; 9:26; 9:28, 29; Galatians 1:15; 1:17, 18; Acts 9:31; 8:1; 11:20, 21; 11:23; 11:25, 26; 12:25 and 13:2 in the NET and KJV follow.

Acts 9:19 (NET)	Acts 9:19 (KJV)
and after taking some food, his strength returned. For several days he was with the disciples in Damascus,	And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ λαβὼν τροφὴν \|ἐνίσχυσεν\|. Ἐγένετο δὲ μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινὰς	και λαβων τροφην ενισχυσεν εγενετο δε ο σαυλος μετα των εν δαμασκω μαθητων ημερας τινας	και λαβων τροφην ενισχυσεν εγενετο δε ο σαυλος μετα των εν δαμασκω μαθητων ημερας τινας

Acts 9:22 (NET)	Acts 9:22 (KJV)
But Saul became more and more capable, and was causing consternation among the Jews who lived in Damascus by proving that Jesus is the Christ.	But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν [τοὺς] Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ συμβιβάζων ὅτι οὗτος ἐστιν ὁ χριστός	σαυλος δε μαλλον ενεδυναμουτο και συνεχυνεν τους ιουδαιους τους κατοικουντας εν δαμασκω συμβιβαζων οτι ουτος εστιν ο χριστος	σαυλος δε μαλλον ενεδυναμουτο και συνεχυνεν τους ιουδαιους τους κατοικουντας εν δαμασκω συμβιβαζων οτι ουτος εστιν ο χριστος

Acts 9:26 (NET)	Acts 9:26 (KJV)
When he arrived in Jerusalem, he attempted to associate with the disciples, and they were all afraid of him, because they did not believe that he was a disciple.	And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παραγενόμενος δὲ εἰς Ἰερουσαλὴμ ἐπείραζεν κολλᾶσθαι τοῖς μαθηταῖς, καὶ πάντες ἐφοβοῦντο αὐτὸν μὴ πιστεύοντες ὅτι ἐστὶν μαθητής	παραγενομενος δε ο σαυλος εις ιερουσαλημ επειρατο κολλασθαι τοις μαθηταις και παντες εφοβουντο αυτον μη πιστευοντες οτι εστιν μαθητης	παραγενομενος δε ο σαυλος εν ιερουσαλημ επειρατο κολλασθαι τοις μαθηταις και παντες εφοβουντο αυτον μη πιστευοντες οτι εστιν μαθητης

Acts 9:28, 29 (NET)	Acts 9:28, 29 (KJV)
So he was staying with them, associating openly with them in Jerusalem, speaking out boldly in the name of the Lord.	And he was with them coming in and going out at Jerusalem.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἦν μετ᾿ αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος εἰς Ἰερουσαλήμ παρρησιαζόμενος ἐν τῷ ὀνόματι τοῦ κυρίου	και ην μετ αυτων εισπορευομενος και εκπορευομενος εν ιερουσαλημ	και ην μετ αυτων εισπορευομενος και εκπορευομενος εις ιερουσαλημ και παρρησιαζομενος εν τω ονοματι του κυριου ιησου

He was speaking and debating with the Greek-speaking Jews, but they were trying to kill him.

And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς Ἑλληνιστάς, οἱ δὲ ἐπεχείρουν ἀνελεῖν αὐτόν	και παρρησιαζομενος εν τω ονοματι του κυριου ιησου ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν αυτον ανελειν	ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν αυτον ανελειν

Galatians 1:15 (NET)	Galatians 1:15 (KJV)
But when the one who set me apart from birth and called me by his grace was pleased	But when it pleased God, who separated me from my mother’s womb, and called me by his grace,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅτε δὲ εὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ	οτε δε ευδοκησεν ο θεος ο αφορισας με εκ κοιλιας μητρος μου και καλεσας δια της χαριτος αυτου	οτε δε ευδοκησεν ο θεος ο αφορισας με εκ κοιλιας μητρος μου και καλεσας δια της χαριτος αυτου

Galatians 1:17, 18 (NET)	Galatians 1:17, 18 (KJV)
nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus.	Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν	ουδε ανηλθον εις ιεροσολυμα προς τους προ εμου αποστολους αλλ απηλθον εις αραβιαν και παλιν υπεστρεψα εις δαμασκον	ουδε ανηλθον εις ιεροσολυμα προς τους προ εμου αποστολους αλλα απηλθον εις αραβιαν και παλιν υπεστρεψα εις δαμασκον

Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days.

Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἔπειτα μετὰ ἔτη \|τρία\| ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε	επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι πετρον και επεμεινα προς αυτον ημερας δεκαπεντε	επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι πετρον και επεμεινα προς αυτον ημερας δεκαπεντε

Acts 9:31 (NET)	Acts 9:31 (KJV)
Then the church throughout Judea, Galilee, and Samaria experienced peace and thus was strengthened. Living in the fear of the Lord and in the encouragement of the Holy Spirit, the church increased in numbers.	Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἡ μὲν οὖν ἐκκλησία καθ᾿ ὅλης τῆς Ἰουδαίας καὶ Γαλιλαίας καὶ Σαμαρείας εἶχεν εἰρήνην οἰκοδομουμένη καὶ πορευομένη τῷ φόβῳ τοῦ κυρίου καὶ τῇ παρακλήσει τοῦ ἁγίου πνεύματος ἐπληθύνετο	αι μεν ουν εκκλησιαι καθ ολης της ιουδαιας και γαλιλαιας και σαμαρειας ειχον ειρηνην οικοδομουμεναι και πορευομεναι τω φοβω του κυριου και τη παρακλησει του αγιου πνευματος επληθυνοντο	αι μεν ουν εκκλησιαι καθ ολης της ιουδαιας και γαλιλαιας και σαμαρειας ειχον ειρηνην οικοδομουμεναι και πορευομεναι τω φοβω του κυριου και τη παρακλησει του αγιου πνευματος επληθυνοντο

Acts 8:1 (NET)	Acts 8:1 (KJV)
And Saul agreed completely with killing him. Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria.	And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἱεροσολύμοις, πάντες \|δὲ\| διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρείας πλὴν τῶν ἀποστόλων	σαυλος δε ην συνευδοκων τη αναιρεσει αυτου εγενετο δε εν εκεινη τη ημερα διωγμος μεγας επι την εκκλησιαν την εν ιεροσολυμοις παντες τε διεσπαρησαν κατα τας χωρας της ιουδαιας και σαμαρειας πλην των αποστολων	σαυλος δε ην συνευδοκων τη αναιρεσει αυτου εγενετο δε εν εκεινη τη ημερα διωγμος μεγας επι την εκκλησιαν την εν ιεροσολυμοις παντες δε διεσπαρησαν κατα τας χωρας της ιουδαιας και σαμαρειας πλην των αποστολων

Acts 11:20, 21 (NET)	Acts 11:20, 21 (KJV)
But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus.	And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῏Ησαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς Ἑλληνιστὰς εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν	ησαν δε τινες εξ αυτων ανδρες κυπριοι και κυρηναιοι οιτινες εισελθοντες εις αντιοχειαν ελαλουν προς τους ελληνιστας ευαγγελιζομενοι τον κυριον ιησουν	ησαν δε τινες εξ αυτων ανδρες κυπριοι και κυρηναιοι οιτινες εισελθοντες εις αντιοχειαν ελαλουν προς τους ελληνιστας ευαγγελιζομενοι τον κυριον ιησουν

The hand of the Lord was with them, and a great number who believed turned to the Lord.

And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἦν χεὶρ κυρίου μετ᾿ αὐτῶν, πολύς τε ἀριθμὸς ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον	και ην χειρ κυριου μετ αυτων πολυς τε αριθμος πιστευσας επεστρεψεν επι τον κυριον	και ην χειρ κυριου μετ αυτων πολυς τε αριθμος πιστευσας επεστρεψεν επι τον κυριον

Acts 11:23 (NET)	Acts 11:23 (KJV)
When he came and saw the grace of God, he rejoiced and encouraged them all to remain true to the Lord with devoted hearts,	Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν [τὴν] τοῦ θεοῦ, ἐχάρη καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν τῷ κυρίῳ	ος παραγενομενος και ιδων την χαριν του θεου εχαρη και παρεκαλει παντας τη προθεσει της καρδιας προσμενειν τω κυριω	ος παραγενομενος και ιδων την χαριν του θεου εχαρη και παρεκαλει παντας τη προθεσει της καρδιας προσμενειν τω κυριω

Acts 11:25, 26 (NET)	Acts 11:25, 26 (KJV)
Then Barnabas departed for Tarsus to look for Saul,	Then departed Barnabas to Tarsus, for to seek Saul:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐξῆλθεν δὲ εἰς Ταρσὸν ἀναζητῆσαι Σαῦλον	εξηλθεν δε εις ταρσον ο βαρναβας αναζητησαι σαυλον	εξηλθεν δε εις ταρσον ο βαρναβας αναζητησαι σαυλον

and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught a significant number of people. Now it was in Antioch that the disciples were first called Christians.

And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαι τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς	και ευρων αυτον ηγαγεν αυτον εις αντιοχειαν εγενετο δε αυτους ενιαυτον ολον συναχθηναι εν τη εκκλησια και διδαξαι οχλον ικανον χρηματισαι τε πρωτον εν αντιοχεια τους μαθητας χριστιανους	και ευρων ηγαγεν αυτον εις αντιοχειαν εγενετο δε αυτους ενιαυτον ολον συναχθηναι τη εκκλησια και διδαξαι οχλον ικανον χρηματισαι τε πρωτον εν αντιοχεια τους μαθητας χριστιανους

Acts 12:25 (NET)	Acts 12:25 (KJV)
So Barnabas and Saul returned to Jerusalem when they had completed their mission, bringing along with them John Mark.	And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον	βαρναβας δε και σαυλος υπεστρεψαν εξ ιερουσαλημ πληρωσαντες την διακονιαν συμπαραλαβοντες και ιωαννην τον επικληθεντα μαρκον	βαρναβας δε και σαυλος υπεστρεψαν εις ιερουσαλημ πληρωσαντες την διακονιαν συμπαραλαβοντες και ιωαννην τον επικληθεντα μαρκον

Acts 13:2 (NET)	Acts 13:2 (KJV)
While they were serving the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”	As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον· ἀφορίσατε δή μοι τὸν Βαρναβᾶν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς	λειτουργουντων δε αυτων τω κυριω και νηστευοντων ειπεν το πνευμα το αγιον αφορισατε δη μοι τον τε βαρναβαν και τον σαυλον εις το εργον ο προσκεκλημαι αυτους	λειτουργουντων δε αυτων τω κυριω και νηστευοντων ειπεν το πνευμα το αγιον αφορισατε δη μοι τον βαρναβαν και τον σαυλον εις το εργον ο προσκεκλημαι αυτους

Saul and Barnabas, Part 2

Back to Son of God – 1 John, Part 3

Back to Fear – Exodus, Part 3

Back to Romans, Part 74

Back to Christianity, Part 8

Back to Keep Yourselves From Idols, Part 2

Back to Keep Yourselves From Idols, Part 3

Back to Who is a Christian? Part 1

¹ Acts 9:19b, 20 (NET)

² The NET parallel Greek text and NA²⁸ had συνέχυννεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνεχυνεν (KJV: confounded).

³ Acts 9:22 (NET)

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

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

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had εἰς here, where the Stephanus Textus Receptus had εν (KJV: at).

⁷ The Stephanus Textus Receptus (in verse 29) and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁸ The Stephanus Textus Receptus (in verse 29) and Byzantine Majority Text had ιησου (KJV: Jesus) following Lord. The NET parallel Greek text and NA²⁸ did not.

⁹ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ὁ θεὸς (KJV: God) here. The NET parallel Greek text did not.

¹⁰ The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA²⁸ had ἀλλ’.

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

¹² The NET parallel Greek text and NA²⁸ had the singular ἐκκλησία preceded by the singular article Ἡ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural εκκλησιαι (KJV: churches) preceded by the plural article αι.

¹³ The NET parallel Greek text and NA²⁸ had the singular εἶχεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ειχον (KJV: had).

¹⁴ Acts 9:31a (NET) The NET parallel Greek text and NA²⁸ had the singular οἰκοδομουμένη here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural οικοδομουμεναι (KJV: were edified).

¹⁵ Acts 8:1b (NET)

¹⁶ The NET parallel Greek text and NA²⁸ had ἐλθόντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθοντες (KJV: were come).

¹⁷ The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁸ Acts 11:19, 20 (NET)

¹⁹ The NET parallel Greek text and NA²⁸ had the article ὁ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁰ Acts 11:21 (NET)

²¹ The NET parallel Greek text and NA²⁸ had the article τὴν preceding of God (τοῦ θεοῦ). The Stephanus Textus Receptus and Byzantine Majority Text did not.

²² Acts 11:23 (NET)

²³ The Stephanus Textus Receptus and Byzantine Majority Text had ο βαρναβας (KJV: Barnabas) here. The NET parallel Greek text and NA²⁸ did not.

²⁴ The Stephanus Textus Receptus had αυτον here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

²⁶ The NET parallel Greek text and NA²⁸ had καὶ preceding a whole year. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

²⁸ Acts 11:25, 26a (NET)

²⁹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had εἰς here, where the Stephanus Textus Receptus had εξ (KJV: from).

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) here. The NET parallel Greek text and NA²⁸ did not.

³¹ There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei” Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante”, “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

³² Acts 14:26 (NET)

³³ Romans 14:10b-12

³⁴ The Stephanus Textus Receptus had τε preceding Barnabas. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding Saul. The NET parallel Greek text and NA²⁸ did not.

³⁶ Acts 13:2, 3 (NET)

³⁷ Acts 13:5b (NET)

Is Sin Less Than Sin? Part 2

Posted on June 24, 2012 by admin

I’ll continue the survey of Galatians to understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία). Paul hinted at the attitude, activity and the content of the faith of those who were so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called [them] by the grace of Christ and [were] following a different gospel¹ in a series of questions (Galatians 3:1-5 NET).

You foolish Galatians! Who has cast a spell on you?² Before your eyes Jesus Christ was vividly portrayed as crucified!³ The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing (πίστεως, a form of πίστις) what you heard? Are you so foolish? Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)? Have you suffered so many things for nothing? – if indeed it was for nothing. Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing (πίστεως, a form of πίστις) what you heard?

Here is the same information in a table:

Gospel

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Attitude

…you receive the Spirit by doing the works of the law…

Galatians 3:2 (NET)

…you receive the Spirit…by believing (πίστεως, a form of πίστις) what you heard…

Galatians 3:2 (NET)

Activity

…you [are] now trying to finish by human effort (σαρκὶ, a form of σάρξ)…

Galatians 3:3 (NET)

…you began with the Spirit…

Galatians 3:3 (NET)

Faith

God then give[s] you the Spirit and work[s] miracles among you by your doing the works of the law…

Galatians 3:5 (NET)

God then give[s] you the Spirit and work[s] miracles among you by…your believing (πίστεως, a form of πίστις) what you heard.

Galatians 3:5 (NET)

If someone is as enamored with this different gospel (not that there really is another gospel) as I was, a question comes to mind: “Well, what am I supposed to do?” Paul answered that question like this (Galatians 5:16-18 NET Table):

But I say, live by the Spirit and you will not carry out the desires of the flesh (σαρκὸς, another form of σάρξ). For the flesh (σάρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σάρξ), for these are in opposition to each other, so that you cannot do what you want. But if you are led by the Spirit, you are not under (ὑπό) the law.

Paul then contrasted the capabilities of the flesh (σάρξ) to that of the Holy Spirit. I’ve put that contrast into a table similar to the one above.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Now the works of the flesh (σαρκός, another form of σάρξ) are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.

Galatians 5:19-21a (NET) Table

But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.

Galatians 5:22-23a (NET) Table

I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:21b (NET)

Against such things there is no law.

Galatians 5:23b (NET)

It takes some faithfulness (πίστις) from the Holy Spirit to believe (πίστις) that He will supply all of this, especially in the face of an eruption of sin when the temptation is strongest to take back the reins, as it were. Paul dealt with that more thoroughly in Romans 6 and 7, but there is some insight here as well (Galatians 2:17-21 NET Table).

But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin? Absolutely not! But if I build up again those things I once destroyed, I demonstrate that I [old man]⁴ am one who breaks God’s law. For through the law I [old man] died to the law so that I [new man]⁵ may live to God. I [old man] have been crucified with Christ, and it is no longer I [old man] who live, but Christ lives in me. So the life I [new man] now live in the body, I [new man] live because of the faithfulness (πίστει, another form of πίστις) of the Son of God, who loved me [new man] and gave himself for me [new man]. I [new man] do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Paul continued this thought later (Galatians 5:2, 3 NET):

Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! And I testify again to every man who lets himself be circumcised that he is obligated (ὀφειλέτης) to obey (ποιῆσαι, a form of ποιέω) the whole law.

Here regarding the law James mirrored Paul (James 2:10 NET):

For the one who obeys⁶ (τηρήσῃ, a form of τηρέω) the whole law but fails⁷ (πταίσῃ, a form of πταίω) in one point has become guilty of all of it.

So the one who sets out to obey part of the law (you let yourselves be circumcised according to the law) is obligated to obey the whole, and the one who fails in one point has become guilty of all of it. One who believes these two statements are true searches diligently for another option. Paul continued (Galatians 5:4-6 NET):

You who are trying to be declared righteous by the law have been alienated from Christ;⁸ you have fallen away from grace! For through the Spirit, by faith, we wait expectantly for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith (πίστις) working (ἐνεργουμένη, a form of ἐνεργέω) through love (ἀγάπης, a form of ἀγάπη).

Both the faith and the love Paul mentioned above are aspects of the fruit of the Spirit, supplied by God to those who believe. Truth be told the working (ἐνεργουμένη, a form of ἐνεργέω) is from God also: continue working out (κατεργάζεσθε, a form of κατεργάζομαι) your salvation with awe and reverence, for the one bringing forth (ἐνεργῶν, another form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure (εὐδοκίας, a form of εὐδοκία) – is God.⁹ As Jesus said, Do not be afraid, little flock, for your Father is well pleased (εὐδόκησεν, a form of εὐδοκέω) to give you the kingdom.¹⁰

And just in case I think that Paul was a special case, that his crucifixion with Christ was a unique event (Galatians 5:24-6:1 NET Table):

Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another. Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.

This letter is about deserting the one who called you by the grace of Christ, trying to be declared righteous by the law, being alienated from Christ, falling away from grace. In context then there is nothing to indicate that Paul shifted gears and began to write about some unspecified παράπτωμα that was of lesser consequence than ἁμαρτία.

Addendum: June 4, 2019
Tables comparing Galatians 3:1; James 2:10 and Galatians 5:4 in the NET and KJV follow.

Galatians 3:1 (NET)	Galatians 3:1 (KJV)
You foolish Galatians! Who has cast a spell on you? Before your eyes Jesus Christ was vividly portrayed as crucified!	O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος	ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος	ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος

James 2:10 (NET)	James 2:10 (KJV)
For the one who obeys the whole law but fails in one point has become guilty of all of it.	For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος	οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος	οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος

Galatians 5:4 (NET)	Galatians 5:4 (KJV)
You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!	Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατηργήθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε	κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε	κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε

Is Sin Less Than Sin? Part 3

Back to Saul and Barnabas, Part 3

Back to The Will of God – Jesus, Part 1

Back to Fear – Genesis, Part 7

Back to Prayer

Back to Paul’s Religious Mind Revisited – Part 2

Back to My Reasons and My Reason, Part 4

Back to Fear – Deuteronomy, Part 7

Back to Is Sin Less Than Sin, Part 4

Back to Romans, Part 31

Back to Romans, Part 75

Back to My Deeds, Part 1

Back to Romans, Part 88

Back to Forgiven or Passed Over? Part 5

Back to A Shadow of the Good Things, Part 1

Back to A Shadow of the Good Things, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 14

Back to Exploration, Part 1

Back to Exploration, Part 2

Back to Exploration, Part 3

Back to Exploration, Part 4

Back to Exploration, Part 5

Back to Exploration, Part 7

Back to Exploration, Part 8

Back to Exploration, Part 12

Back to Exploration, Part 13

Back to Exploration, Part 19

¹ Galatians 1:6 (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) here. The NET parallel Greek text and NA²⁸ did not.

³ The Stephanus Textus Receptus and Byzantine Majority Text had εν υμιν (KJV: among you) here. The NET parallel Greek text and NA²⁸ did not.

⁴ Romans 6:6, 7 (NET) We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin. (For someone who has died has been freed from sin.)

⁵ Colossians 3:9, 10 (NET) Do not lie to one another since you have put off the old man with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.

⁶ The NET parallel Greek text and NA²⁸ had τηρήσῃ here, aorist tense in the subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had τηρησει (KJV: shall keep), future tense in the indicative mood.

⁷ The NET parallel Greek text and NA²⁸ had πταίσῃ here, aorist tense in the subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had πταισει (KJV: offend), future tense in the indicative mood.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁹ Philippians 2:12b, 13 (NET) Table

¹⁰ Luke 12:32 (NET)

Who am I? Part 3

Posted on June 23, 2012 by admin

Though I knew nothing of Freud and his theories about sex and aggression at the time, I had immediately equated sex and violence. I grew up in a fairly tough blue collar neighborhood. We boys fought all the time, mostly wrestling matches with an occasional blow with a fist, elbow or knee. When we grew older and wrestling matches turned to all-out fist fights, after the first time we witnessed one of our own knocked unconscious, we found other ways to establish dominance (merciless ridicule mostly). Physiologically, sex seemed a lot like the high of fighting, except I didn’t have to be angry. (Of course, boys don’t always fight angrily, either. Sometimes we fought just because we were boys.)

“So this is what they’ve been trying to keep from me,” I thought.

I knew why—because God said so. Sex outside of marriage is immoral. I began to wonder—for the first time—why did God say no? I felt like a different person. Instead of trying to be King Kong in the neighborhood, sex seemed to bring out a kinder, gentler me. And in the background, behind this question was another nagging question, when and how would God’s punishment come?

There was another question that began to emerge. Why was it evil for me to have sex with a girl I loved, and good for me to travel to someone else’s jungle to kill Viet-Cong? I wasn’t asking this question of the people around me, I asked God. And still, there was no punishment for premarital sex. It occurred to me then that maybe God hadn’t punished me because he couldn’t.

The thought came to me: There are no atheists in foxholes. Was that it? I wondered.

Having fairly regular sex at seventeen made me happier, more confident and alive than I had ever been. I was cocky, you might say. I didn’t feel any great need for God. But if I were about to wet my pants for fear of death in some steamy jungle, well, that would be a different story. It made a lot of sense. Sex was bad, because it was bad for faith in God. War was good, because it was good for faith in God. That’s about the time I prayed and told God I understood his little game and I would beat him at it. Still, no punishment came.

I decided that what God said was evil was at least potentially good, and what God said was good was probably generally evil. I was still a suburban, working-class white kid born in the fifties, so I wasn’t particularly adept at making so complete a moral reversal.

The idea of “water brothers,” for instance, from Robert Heinlein’s “Stranger in a Strange Land,” was very appealing to me. “Water brothers” were a group of men and women who cared for each other in a semi-communal way and had heterosexual relations as it suited them. The heterosexual only sexual unions seemed like an obvious weakness in the scheme to me. Heinlein was just a little too enamored with God’s moral standards for my taste, but I tried self-consciously to inaugurate a “water brothers” practice among my small group of high school friends.

I had my girlfriend’s acquiescence if not her permission—in theory. In practice my first bungled attempt resulted in a complete change of heart—mine. I returned to her quite contrite actually, confessed my sin and asked for her hand in a much more traditional marriage.

Still, no punishment came from God. If he could not punish me to defend his holiness, if his holiness was little more than his own self-interest, maybe he wasn’t God at all. That’s when it hit. Oh my God, he isn’t at all! And he never was. I wasn’t happy with the conclusion, but at the time, I couldn’t escape its logic: God did not punish me for sin, therefore God was not.

Eventually, my girlfriend had enough of me, and I went into a decline that is such a cliché, it is too embarrassing to mention in detail.

One night, years later I was visiting my mother. I sat up reading a book by Hal Lindsey. It was just sitting there on her coffee table. I don’t even remember the title. The subtitle was “a prophetic odyssey.” For reasons I can no longer recall I assumed that meant it was fiction. The advantage of this misunderstanding was that I didn’t need Hal Lindsey’s account of the end times or his interpretations of the book of Revelation to be true, just plausible. It was a tale of God’s wrath deferred, punishment stored up for the end of time. It gave me hope that the world could look as corrupt and devoid of God as it appeared to me, and yet God might still be there waiting for any who might perchance call upon Him.

I walked to the kitchen and looked out at the graying sky of morning. “If you’re really out there, I really want to know you,” I prayed.

I didn’t think much of the Gospel then. Been there, done that, I thought. The Gospel just didn’t work out for me. This time I was going to do it right. The objective truth of the Bible was irrelevant to me. Its truth was like that of a contract. There were things for me to do and things God would do in exchange. He knew what the contract I held in my hand said, and so could I. I was still pretty cocky.

I felt like the major difference between an Old Testament Israelite and a New Testament believer was that believers went to church on Sunday instead of synagogue on Saturday and had ham for Easter instead of lamb for Passover. I didn’t completely discount the Gospel, I suppose, but I thought it was more for God’s benefit than mine. It seemed like a trick He played on himself, so He could draw near to a screw-up like me without feeling obliged to strike me dead with a lightning bolt. I was grateful and all for the second chance, but I believed wholeheartedly it was a second chance for me to prove what I could do for God.

One more thing you should know about me. A song of David, another king of Israel (and Solomon’s father), was preserved in 2 Samuel. A portion of that song, sung to the Lord Jesus, goes: You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.¹ I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty. So I assume that I am far more perverse (NIV, crooked), than I am blameless, innocent or faithful.

Addendum: 11/21/2017 – I just read an article online from the New Republic, Charles Manson’s Science Fiction Roots by JEET HEER. I hadn’t known that Robert Heinlein was friends with L. Ron Hubbard or that both were enamored with the teachings of Aleister Crowley. Would that knowledge have steered my thinking away from Heinlein’s ideas, I wondered, or moved me closer to the occult? I don’t know. My native materialism has kept me from taking occult knowledge too seriously.

I’ve been thinking recently how the strange paths of my life have kept me from potentially stranger paths. After I saw Spotlight I realized that if I had met those playful, gentle men at twelve I might have become their accomplice and their temptation. I didn’t meet one until I was seventeen (he was not Catholic, by the way) or at least I didn’t understand what he wanted from me until I was seventeen, almost eighteen. By then he was too late. No matter how playful or gentle he was, he had nothing on a seventeen-year-old girl. He was disappointed but never came around again.

Addendum: April 22, 2019
A table comparing 2 Samuel 22:26, 27 in the Tanakh and NET, and tables comparing 2 Samuel 22:26 and 22:27 in the Septuagint (BLB and Elpenor) follow.

2 Samuel 22:26, 27 (Tanakh)	2 Samuel 22:26, 27 (NET)
With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright,	You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.
With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle.	You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

2 Samuel 22:26 (Septuagint BLB)	2 Kings 22:26 (Septuagint Elpenor)
μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς τελείου τελειωθήσῃ	μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς τελείου τελειωθήσῃ
2 Reigns 22:26 (NETS)	2 Kings 22:26 (English Elpenor)
With the devout you will be deemed devout, and with a perfect man you will be deemed perfect,	With the holy thou wilt be holy, and with the perfect man thou will be perfect,

2 Samuel 22:27 (Septuagint BLB)	2 Kings 22:27 (Septuagint Elpenor)
καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ στρεβλωθήσῃ	καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ στρεβλωθήσῃ
2 Reigns 22:27 (NETS)	2 Kings 22:27 (English Elpenor)
and with the select you will be select, and with the crooked you will be deemed crooked.	and with the excellent thou wilt be excellent, and with the froward thou will be froward.

Who Am I? Part 4

Jedidiah, Part 1

Back to What Kind of Carpenter is Jesus? – Introduction

Back to Is Sin Less Than Sin? Part 2

Back to Jedidiah, Part 2

Back to Jedidiah, Part 3

Back to Romans, Part 16

Back to Peter’s Way?

Back to Antichrist, Part 2

Back to Condemnation or Judgment? – Part 2

Back to Fear – Exodus, Part 9

Back to Torture, Part 4

Back to Romans, Part 51

Back to My Reasons and My Reason, Part 5

Back to Forgiven or Passed Over? Part 1

Back to Deuteronomy, Part 1

Back to Romans, Part 61

Back to Romans, Part 65

Back to Condemnation or Judgment? – Part 14

Back to Romans, Part 79

Back to Paul’s Religious Mind Revisited – Part 2

Back to Sexual Immorality Revisited, Part 1

Back to Sexual Immorality Revisited, Part 2

Back to To Make Holy, Part 3

Back to Sexual Immorality Revisited, Part 3

Back to My Reasons and My Reason, Part 8

Back to Hypocrisy

Back to Atonement, Part 1

Back to Father, Forgive Them – Part 4

Back to Cobwebs

Back to A Monotonous Cycle Revisited, Part 2

Back to Who Am I? Part 9

Back to Who Am I? Part 10

Back to Hannah’s Prayer, Part 3

Back to Paul’s OT Quotes – Romans 10:18-21

Back to Father, Forgive Them – Part 6

Back to A Shadow of the Good Things, Part 5

Back to Fear – Deuteronomy, Part 3

Back to Patterns of Evidence: Exodus

Back to Who Am I? Part 13

Back to Peter’s Second Gospel Proclamation, Part 2

Back to Isaiah 53:10-12, Part 8

Back to The New Covenant, Part 1

Back to The New Covenant, Part 2

Back to The Book of Life, Part 1

Back to Christianity, Part 10

Back to Who Am I? Part 14

Back to Christianity, Part 13

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to Keep Yourselves From Idols, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Matthew 8:23-34

Back to Exploration, Part 11

Back to 3 John, Part 2

Back to Justice and Mercy Revisited, Part 1

Back to Justice and Mercy Revisited, Part 3

Back to Justice and Mercy Revisited, Part 5

¹ 2 Samuel 22:26-27 (NET)

Peter and Cornelius

Posted on June 22, 2012 by admin

I can’t tell if I perceive some confusion in the Apostle Paul’s thinking (literally writing, specifically 1 Corinthians 5:3) because I have been confused so often in my own thinking, or if I am recasting Paul in my own image because I have been confused so often in my own thinking and can’t stand the idea that he was so perfect in his thought and writing. As far as I can tell the impetus comes from an honest place, but even honest and sincere people can be honestly and sincerely wrong. So I’m going to proceed with quite a bit of pedantry (Yes, I’m going to become even more pedantic) to lay out the issues involved in as much detail as possible. The spirit behind this particular pedantry is not an ostentatious and inappropriate display of learning, but the leisurely pace of an eternal life of knowing God and Jesus Christ.¹

I’ll back up to the beginning of the Gospel ministry to Gentiles (Acts 10:1, 2 NET):

Now there was a man in Caesarea named Cornelius, a centurion of what was known as the Italian Cohort. He was a devout, God-fearing man, as was all his household; he did² many acts of charity for the people and prayed to God regularly.

The note in the NET reads: “The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called ‘God-fearers,’ Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.”

Cornelius’ story continued (Acts 10:3-5 NET):

About³ three⁴ o’clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, “Cornelius.” Staring at him and becoming greatly afraid, Cornelius replied, “What is it, Lord?” The angel said to him, “Your prayers and your acts of charity have gone up as a memorial before⁵ God. Now send men to Joppa and summon a man⁶ named Simon, who⁷ is called Peter.

Cornelius sent two of his personal servants and a devout soldier⁸ to find Peter. The next day about noon while they were on the way (Acts 10:9b-14 NET):

Peter went up on the roof to pray. He became hungry and wanted to eat, but while they⁹ were preparing the meal, a trance came¹⁰ over him. He saw heaven opened and an object something like a large sheet descending,¹¹ being¹² let down to earth¹³ by its four corners. In it were all kinds of four-footed animals¹⁴ and reptiles¹⁵ of the earth and wild birds.¹⁶ Then a voice said to him, “Get up, Peter; slaughter and eat!” But Peter said, “Certainly not, Lord, for I have never eaten anything defiled (κοινὸν, a form of κοινός) and¹⁷ ritually unclean (ἀκάθαρτον, a form of ἀκάθαρτος)!”

Though Peter addressed the voice as Lord his first instinct was to argue his own righteousness derived from the dietary laws of Leviticus 11. This is a recognizable trait of Peter’s (Matthew 16:21-23 NET Table):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. So Peter took him aside and began to rebuke him: “God forbid, Lord! This must not happen to you!” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”

The incident recorded in Matthew was prior to Peter receiving the Holy Spirit on Pentecost and the incident recorded in Acts was after. It is at least a little comforting to me that the Holy Spirit did not completely obliterate the instincts of Peter’s religious mind, since mine are so prevalent and troublesome to me. But even more comforting is the encouragement that comes from knowing that the Holy Spirit overcame the natural reluctance of Peter’s religious mind (Acts 10:15-23a NET).

The voice spoke to him again, a second time, “What God has made clean, you must not consider ritually unclean (κοίνου, a form of κοινόω)!” This happened three times, and immediately¹⁸ the object was taken up¹⁹ into heaven. Now while Peter was puzzling over what the vision he had seen could signify,²⁰ the men sent by²¹ Cornelius had learned where Simon’s²² house was and approached the gate. They called out to ask if Simon, known as Peter, was staying there as a guest. While Peter was still thinking seriously²³ about the vision, the Spirit said to him, “Look! Three men are looking²⁴ for you. But get up, go down, and accompany them without hesitation, because²⁵ I have sent them.” So Peter went down to the men²⁶ and said, “Here I am, the person you’re looking for. Why have you come?” They said,²⁷ “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.” So Peter invited them in and entertained them as guests.

Peter traveled with them the next day to meet Cornelius (Acts 10:25-29 NET).

So when Peter came in,²⁸ Cornelius met him, fell at his feet, and worshiped him. But Peter helped him up, saying, “Stand up. I too²⁹ am a mere mortal.” Peter continued talking with him as he went in, and he found many people gathered together. He said to them, “You know that it is unlawful (ἀθέμιτον, a form of ἀθέμιτος) for a Jew to associate with or visit a Gentile, yet God has shown me³⁰ that I should call no person defiled (κοινὸν, a form of κοινός) or ritually unclean (ἀκάθαρτον, a form of ἀκάθαρτος). Therefore when you sent for me, I came without any objection. Now may I ask why you sent for me?”

Cornelius related the vision he had seen. Peter replied, I now truly understand that God does not show favoritism in dealing with people,³¹ but in every nation the person who fears him and does what is right is welcomed before him.³² Peter related the Gospel to Cornelius, his relatives and close friends.³³ While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message. The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, for they heard them speaking in tongues and praising God.³⁴

There were still more religious minds to overcome. Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted the word of God. So when Peter went up to Jerusalem,³⁵ the circumcised believers took issue with him, saying, “You went to uncircumcised men and shared a meal with them.”³⁶ Peter told them all that had transpired, beginning with his own vision (Acts 11:4-12) and then Cornelius’ vision (Acts 11:13-18 NET).

[Cornelius] informed³⁷ us how he had seen an angel standing in his house and saying,³⁸ ‘Send³⁹ to Joppa and summon Simon, who is called Peter, who will speak a message to you by which you and your entire household will be saved.’ Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning. And I remembered the word of the⁴⁰ Lord, as he used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ Therefore if God gave them the same gift (δωρεὰν) as he also gave us after believing in the Lord Jesus Christ, who was I⁴¹ to hinder God?” When they heard this, they ceased their objections and praised⁴² God, saying, “So then,⁴³ God has granted the repentance (μετάνοιαν, a form of μετάνοια) that leads to life even to the Gentiles.”

The word Gentiles (ἔθνεσιν, a form of ἔθνος) was synonymous with sinners.

Addendum: April 20, 2019
Tables comparing Acts 10:2-5; 10:10-12; 10:14; 10:16, 17; 10:19-23; 10:25, 26; 10:28; 10:34; 10:46; 11:2; 11:13 and 11:16-18 in the NET and KJV follow.

Acts 10:2-5 (NET)	Acts 10:2-5 (KJV)
He was a devout, God-fearing man, as was all his household; he did many acts of charity for the people and prayed to God regularly.	A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ λαῷ καὶ δεόμενος τοῦ θεοῦ διὰ παντός	ευσεβης και φοβουμενος τον θεον συν παντι τω οικω αυτου ποιων τε ελεημοσυνας πολλας τω λαω και δεομενος του θεου διαπαντος	ευσεβης και φοβουμενος τον θεον συν παντι τω οικω αυτου ποιων τε ελεημοσυνας πολλας τω λαω και δεομενος του θεου δια παντος

About three o’clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, “Cornelius.”

He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶδεν ἐν ὁράματι φανερῶς ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῷ· Κορνήλιε	ειδεν εν οραματι φανερως ωσει ωραν εννατην της ημερας αγγελον του θεου εισελθοντα προς αυτον και ειποντα αυτω κορνηλιε	ειδεν εν οραματι φανερως ωσει ωραν ενατην της ημερας αγγελον του θεου εισελθοντα προς αυτον και ειποντα αυτω κορνηλιε

Staring at him and becoming greatly afraid, Cornelius replied, “What is it, Lord?” The angel said to him, “Your prayers and your acts of charity have gone up as a memorial before God.

And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν· τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ· αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ	ο δε ατενισας αυτω και εμφοβος γενομενος ειπεν τι εστιν κυριε ειπεν δε αυτω αι προσευχαι σου και αι ελεημοσυναι σου ανεβησαν εις μνημοσυνον ενωπιον του θεου	ο δε ατενισας αυτω και εμφοβος γενομενος ειπεν τι εστιν κυριε ειπεν δε αυτω αι προσευχαι σου και αι ελεημοσυναι σου ανεβησαν εις μνημοσυνον ενωπιον του θεου

Now send men to Joppa and summon a man named Simon, who is called Peter.

And now send men to Joppa, and call for one Simon, whose surname is Peter:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ νῦν πέμψον ἄνδρας εἰς Ἰόππην καὶ μετάπεμψαι Σίμωνα τινα ὃς ἐπικαλεῖται Πέτρος	και νυν πεμψον εις ιοππην ανδρας και μεταπεμψαι σιμωνα ος επικαλειται πετρος	και νυν πεμψον εις ιοππην ανδρας και μεταπεμψαι σιμωνα τον επικαλουμενον πετρον

Acts 10:10-12 (NET)	Acts 10:10-12 (KJV)
He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him.	And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι. παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπ᾿ αὐτὸν ἔκστασις	εγενετο δε προσπεινος και ηθελεν γευσασθαι παρασκευαζοντων δε εκεινων επεπεσεν επ αυτον εκστασις	εγενετο δε προσπεινος και ηθελεν γευσασθαι παρασκευαζοντων δε εκεινων επεπεσεν επ αυτον εκστασις

He saw heaven opened and an object something like a large sheet descending, being let down to earth by its four corners.

And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦος τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς	και θεωρει τον ουρανον ανεωγμενον και καταβαινον επ αυτον σκευος τι ως οθονην μεγαλην τεσσαρσιν αρχαις δεδεμενον και καθιεμενον επι της γης	και θεωρει τον ουρανον ανεωγμενον και καταβαινον επ αυτον σκευος τι ως οθονην μεγαλην τεσσαρσιν αρχαις δεδεμενον και καθιεμενον επι της γης

In it were all kinds of four-footed animals and reptiles of the earth and wild birds.

Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ	εν ω υπηρχεν παντα τα τετραποδα της γης και τα θηρια και τα ερπετα και τα πετεινα του ουρανου	εν ω υπηρχεν παντα τα τετραποδα της γης και τα θηρια και τα ερπετα και τα πετεινα του ουρανου

Acts 10:14 (NET)	Acts 10:14 (KJV)
But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!”	But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ Πέτρος εἶπεν· μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον	ο δε πετρος ειπεν μηδαμως κυριε οτι ουδεποτε εφαγον παν κοινον η ακαθαρτον	ο δε πετρος ειπεν μηδαμως κυριε οτι ουδεποτε εφαγον παν κοινον η ακαθαρτον

Acts 10:16, 17 (NET)	Acts 10:16, 17 (KJV)
This happened three times, and immediately the object was taken up into heaven.	This was done thrice: and the vessel was received up again into heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτο δὲ ἐγένετο ἐπὶ τρίς καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν	τουτο δε εγενετο επι τρις και παλιν ανεληφθη το σκευος εις τον ουρανον	τουτο δε εγενετο επι τρις και παλιν ανεληφθη το σκευος εις τον ουρανον

Now while Peter was puzzling over what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was and approached the gate.

Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα	ως δε εν εαυτω διηπορει ο πετρος τι αν ειη το οραμα ο ειδεν και ιδου οι ανδρες οι απεσταλμενοι απο του κορνηλιου διερωτησαντες την οικιαν σιμωνος επεστησαν επι τον πυλωνα	ως δε εν εαυτω διηπορει ο πετρος τι αν ειη το οραμα ο ειδεν και ιδου οι ανδρες οι απεσταλμενοι απο του κορνηλιου διερωτησαντες την οικιαν σιμωνος επεστησαν επι τον πυλωνα

Acts 10:19-23 (NET)	Acts 10:19-23 (KJV)
While Peter was still thinking seriously about the vision, the Spirit said to him, “Look! Three men are looking for you.	While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἶπεν [αὐτῷ] τὸ πνεῦμα· ἰδοὺ ἄνδρες \|τρεῖς\| ζητοῦντες σε	του δε πετρου ενθυμουμενου περι του οραματος ειπεν αυτω το πνευμα ιδου ανδρες τρεις ζητουσιν σε	του δε πετρου διενθυμουμενου περι του οραματος ειπεν αυτω το πνευμα ιδου ανδρες ζητουσιν σε

But get up, go down, and accompany them without hesitation, because I have sent them.”

Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος ὅτι ἐγὼ ἀπέσταλκα αὐτούς	αλλα αναστας καταβηθι και πορευου συν αυτοις μηδεν διακρινομενος διοτι εγω απεσταλκα αυτους	αλλα αναστας καταβηθι και πορευου συν αυτοις μηδεν διακρινομενος διοτι εγω απεσταλκα αυτους

So Peter went down to the men and said, “Here I am, the person you’re looking for. Why have you come?”

Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν· ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι᾿ ἣν πάρεστε	καταβας δε πετρος προς τους ανδρας τους απεσταλμενους απο του κορνηλιου προς αυτον ειπεν ιδου εγω ειμι ον ζητειτε τις η αιτια δι ην παρεστε	καταβας δε πετρος προς τους ανδρας ειπεν ιδου εγω ειμι ον ζητειτε τις η αιτια δι ην παρεστε

They said, “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.”

And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεόν, μαρτυρούμενος τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαι σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ρήματα παρὰ σοῦ	οι δε ειπον κορνηλιος εκατονταρχης ανηρ δικαιος και φοβουμενος τον θεον μαρτυρουμενος τε υπο ολου του εθνους των ιουδαιων εχρηματισθη υπο αγγελου αγιου μεταπεμψασθαι σε εις τον οικον αυτου και ακουσαι ρηματα παρα σου	οι δε ειπον κορνηλιος εκατονταρχης ανηρ δικαιος και φοβουμενος τον θεον μαρτυρουμενος τε υπο ολου του εθνους των ιουδαιων εχρηματισθη υπο αγγελου αγιου μεταπεμψασθαι σε εις τον οικον αυτου και ακουσαι ρηματα παρα σου

Acts 10:23 (NET)	Acts 10:23 (KJV)
So Peter invited them in and entertained them as guests. On the next day he got up and set out with them, and some of the brothers from Joppa accompanied him.	Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθον αὐτῷ	εισκαλεσαμενος ουν αυτους εξενισεν τη δε επαυριον ο πετρος εξηλθεν συν αυτοις και τινες των αδελφων των απο της ιοππης συνηλθον αυτω	εισκαλεσαμενος ουν αυτους εξενισεν τη δε επαυριον ο πετρος εξηλθεν συν αυτοις και τινες των αδελφων των απο ιοππης συνηλθον αυτω

Acts 10:25, 26 (NET)	Acts 10:25, 26 (KJV)
So when Peter came in, Cornelius met him, fell at his feet, and worshiped him.	And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν	ως δε εγενετο εισελθειν τον πετρον συναντησας αυτω ο κορνηλιος πεσων επι τους ποδας προσεκυνησεν	ως δε εγενετο του εισελθειν τον πετρον συναντησας αυτω ο κορνηλιος πεσων επι τους ποδας προσεκυνησεν

But Peter helped him up, saying, “Stand up. I too am a mere mortal.”

But Peter took him up, saying, Stand up; I myself also am a man.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων· ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπος εἰμι	ο δε πετρος αυτον ηγειρεν λεγων αναστηθι καγω αυτος ανθρωπος ειμι	ο δε πετρος αυτον ηγειρεν λεγων αναστηθι καγω αυτος ανθρωπος ειμι

Acts 10:28 (NET)	Acts 10:28 (KJV)
He said to them, “You know that it is unlawful for a Jew to associate with or visit a Gentile, yet God has shown me that I should call no person defiled or ritually unclean.	And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔφη τε πρὸς αὐτούς· ὑμεῖς ἐπίστασθε ὡς ἀθέμιτον ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· καμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον	εφη τε προς αυτους υμεις επιστασθε ως αθεμιτον εστιν ανδρι ιουδαιω κολλασθαι η προσερχεσθαι αλλοφυλω και εμοι ο θεος εδειξεν μηδενα κοινον η ακαθαρτον λεγειν ανθρωπον	εφη τε προς αυτους υμεις επιστασθε ως αθεμιτον εστιν ανδρι ιουδαιω κολλασθαι η προσερχεσθαι αλλοφυλω και εμοι ο θεος εδειξεν μηδενα κοινον η ακαθαρτον λεγειν ανθρωπον

Acts 10:34 (NET)	Acts 10:34 (KJV)
Then Peter started speaking: “I now truly understand that God does not show favoritism in dealing with people,	Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν· ἐπ᾿ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός	ανοιξας δε πετρος το στομα ειπεν επ αληθειας καταλαμβανομαι οτι ουκ εστιν προσωποληπτης ο θεος	ανοιξας δε πετρος το στομα ειπεν επ αληθειας καταλαμβανομαι οτι ουκ εστιν προσωποληπτης ο θεος

Acts 10:46 (NET)	Acts 10:46 (KJV)
for they heard them speaking in tongues and praising God. Then Peter said,	For they heard them speak with tongues, and magnify God. Then answered Peter,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν. τότε ἀπεκρίθη Πέτρος	ηκουον γαρ αυτων λαλουντων γλωσσαις και μεγαλυνοντων τον θεον τοτε απεκριθη ο πετρος	ηκουον γαρ αυτων λαλουντων γλωσσαις και μεγαλυνοντων τον θεον τοτε απεκριθη ο πετρος

Acts 11:2 (NET)	Acts 11:2 (KJV)
So when Peter went up to Jerusalem, the circumcised believers took issue with him,	And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅτε δὲ ἀνέβη Πέτρος εἰς Ἰερουσαλήμ, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς	και οτε ανεβη πετρος εις ιεροσολυμα διεκρινοντο προς αυτον οι εκ περιτομης	και οτε ανεβη πετρος εις ιεροσολυμα διεκρινοντο προς αυτον οι εκ περιτομης

Acts 11:13 (NET)	Acts 11:13 (KJV)
He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,	And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπήγγειλεν δὲ ἡμῖν πῶς εἶδεν [τὸν] ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ σταθέντα καὶ εἰπόντα· ἀπόστειλον εἰς Ἰόππην καὶ μετάπεμψαι Σίμωνα τὸν ἐπικαλούμενον Πέτρον	απηγγειλεν τε ημιν πως ειδεν τον αγγελον εν τω οικω αυτου σταθεντα και ειποντα αυτω αποστειλον εις ιοππην ανδρας και μεταπεμψαι σιμωνα τον επικαλουμενον πετρον	απηγγειλεν τε ημιν πως ειδεν τον αγγελον εν τω οικω αυτου σταθεντα και ειποντα αυτω αποστειλον εις ιοππην ανδρας και μεταπεμψαι σιμωνα τον επικαλουμενον πετρον

Acts 11:16-18 (NET)	Acts 11:16-18 (KJV)
And I remembered the word of the Lord, as he used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’	Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐμνήσθην δὲ τοῦ ρήματος τοῦ κυρίου ὡς ἔλεγεν· Ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ	εμνησθην δε του ρηματος κυριου ως ελεγεν ιωαννης μεν εβαπτισεν υδατι υμεις δε βαπτισθησεσθε εν πνευματι αγιω	εμνησθην δε του ρηματος κυριου ως ελεγεν ιωαννης μεν εβαπτισεν υδατι υμεις δε βαπτισθησεσθε εν πνευματι αγιω

Therefore if God gave them the same gift as he also gave us after believing in the Lord Jesus Christ, who was I to hinder God?”

Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ οὖν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον Ἰησοῦν Χριστόν, ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν	ει ουν την ισην δωρεαν εδωκεν αυτοις ο θεος ως και ημιν πιστευσασιν επι τον κυριον ιησουν χριστον εγω δε τις ημην δυνατος κωλυσαι τον θεον	ει ουν την ισην δωρεαν εδωκεν αυτοις ο θεος ως και ημιν πιστευσασιν επι τον κυριον ιησουν χριστον εγω δε τις ημην δυνατος κωλυσαι τον θεον

When they heard this, they ceased their objections and praised God, saying, “So then, God has granted the repentance that leads to life even to the Gentiles.”

When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες· ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν	ακουσαντες δε ταυτα ησυχασαν και εδοξαζον τον θεον λεγοντες αραγε και τοις εθνεσιν ο θεος την μετανοιαν εδωκεν εις ζωην	ακουσαντες δε ταυτα ησυχασαν και εδοξαζον τον θεον λεγοντες αραγε και τοις εθνεσιν ο θεος την μετανοιαν εδωκεν εις ζωην

Saul and Barnabas, Part 1

Back to More Than the Minimum

Back to Romans, Part 82

Back to Romans, Part 69

Back to A Shadow of the Good Things, Part 1

Back to Psalm 22, Part 6

Back to Christianity, Part 5

¹ John 17:3 (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had τε following did. The NET parallel Greek text and NA²⁸ did not.

³ The NET parallel Greek text and NA²⁸ had ὡσεὶ περὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply ὡσεὶ.

⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνάτην here. In the Stephanus Textus Receptus it was spelled εννατην.

⁵ The NET parallel Greek text and NA²⁸ had ἔμπροσθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενωπιον.

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

⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ὃς here, where the Byzantine Majority Text had τον.

⁸ Acts 10:7 (NET)

⁹ The NET parallel Greek text and NA²⁸ had αὐτῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκεινων.

¹⁰ The NET parallel Greek text and NA²⁸ had ἐγένετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεπεσεν (KJV: fell).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had επ αυτον (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had the article και (KJV: and) joining these clauses. The NET parallel Greek text and NA²⁸ did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had δεδεμενον (KJV: knit) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had και τα θηρια (KJV: and wild beasts) here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding reptiles (KJV: creeping things). The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding birds (KJV: fowls). The NET parallel Greek text and NA²⁸ did not.

¹⁷ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had η (KJV: or).

¹⁸ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παλιν (KJV: again).

¹⁹ The NET parallel Greek text and NA²⁸ had ἀνελήμφθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεληφθη (KJV: received up).

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και joining these clauses. The NET parallel Greek text and NA²⁸ did not.

²¹ The NET parallel Greek text and NA²⁸ had ὑπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο (KJV: from).

²² The NET parallel Greek text and NA²⁸ had the article τοῦ preceding Simon’s. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had διενθυμουμένου here, where the Stephanus Textus Receptus had ενθυμουμενου (KJV: thought).

²⁴ The NET parallel Greek text and NA²⁸ had ζητοῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζητουσιν (KJV: seek).

²⁵ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοτι (KJV: for).

²⁶ The Stephanus Textus Receptus had τους απεσταλμενους απο του κορνηλιου προς αυτον (KJV: which were sent unto him from Cornelius) following men. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῦ preceding came in. The Stephanus Textus Receptus did not.

²⁹ The NET parallel Greek text and NA²⁸ had καὶ ἐγὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καγω (KJV: I myself).

³⁰ The NET parallel Greek text and NA²⁸ had καμοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ εμοι (KJV: but…me).

³¹ The NET parallel Greek text and NA²⁸ had προσωπολήμπτης here, where the Stephanus Textus Receptus and Byzantine Majority Text had προσωποληπτης (KJV: respecter of persons).

³² Acts 10:34, 35 (NET)

³³ Acts 10:24 (NET)

³⁴ Acts 10:44-46a (NET)

³⁵ In the NET parallel Greek text and NA²⁸ Jerusalem was spelled Ἰερουσαλήμ, and ιεροσολυμα in the Stephanus Textus Receptus and Byzantine Majority Text.

³⁶ Acts 11:1-3 (NET)

³⁷ The NET parallel Greek text and NA²⁸ had δὲ following informed, where the Stephanus Textus Receptus and Byzantine Majority Text had τε (KJV: And).

³⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) following saying (KJV: said). The NET parallel Greek text and NA²⁸ did not.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ανδρας (KJV: men) following Send. The NET parallel Greek text and NA²⁸ did not.

⁴⁰ The NET parallel Greek text and NA²⁸ had the article τοῦ preceding Lord. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had δε following I. The NET parallel Greek text and NA²⁸ did not.

⁴² The NET parallel Greek text and NA²⁸ had ἐδόξασαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδοξαζον (KJV: glorified).

⁴³ The NET parallel Greek text and NA²⁸ had ἄρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αραγε (KJV: Then).

What is Sexual Immorality?

Posted on June 22, 2012 by admin

For a long time I thought I understood exactly what sexual immorality (πορνεία) in 1 Corinthians 5:1 (NET) [Table] meant.

It is actually reported that sexual immorality (πορνεία) exists among you, the kind of immorality (πορνεία) that is not permitted even among the Gentiles, so that someone is cohabiting (ἔχειν, a form of ἔχω) with his father’s wife.

I assumed that father’s wife meant not the son’s mother. So I assumed this wife was at least the father’s second, probably younger than he, maybe even closer to the son’s age. The son and the father’s new young wife became attracted to one another. Either she divorced the father and married the son or simply ran off with the son. The Greek word translated cohabiting is ἔχειν (ἔχω, to hold) and might mean either (along with a host of other forms of possession or ownership usually translated to have).

For all I know this is exactly what it means, but some confusion and uncertainty set in as I began to wonder what πορνεία itself meant, especially when I began to suspect that it had something to do with “idolatrous worship (including its drunken sexual practices).” My religious mind says, “Look, I’ve got the rule: ‘Don’t mess around with your father’s wife.’ I’m satisfied with that. Don’t confuse me.” I’ve obviously become suspicious of my religious mind. So in the spirit of expanding the context a bit and knowing the only true God, and Jesus Christ, whom [He] sent¹ I’m going to explore some of my confusion.

The sin scenario I described above is adultery (μοιχεία) plain and simple. Why call it πορνεία? But I had assumed that the father was still alive. What if the father was already deceased?

You must not have sexual intercourse with your father’s wife; she is your father’s nakedness.

Leviticus 18:8 (NET)

If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (NET)

This is the strongest indication I know that πορνεία meant a violation of Leviticus 18 and 20 to Jesus, Paul and the New Testament writers. But why would there be such an arbitrary limit? Why didn’t πορνεία mean immorality in general, any and every violation of God’s law? That led me inexorably to the conclusion that though πορνεία may have connoted violations of Leviticus 18 and 20 in Jewish minds (strictly speaking Paul was descended from Benjamin not Judah), its underlying denotation in Greek was the sexuality of ancient (and not so ancient) religious worship.

This form of religious worship was still practiced openly in Corinth. In Corinth the πόρνη, the female devotee of this manner of worship, still lived in all her honor and glory. And I think it is safe to say that though this form of worship wasn’t mandatory, it was still a good way to advance one’s business and political ambitions (not to mention satisfying a thirst for wine, women and song). With that in mind I want to look at the next chapter of 1 Corinthians. I’m quoting 1 Corinthians 6:12-20 (NET), except that I’m not translating words from the πόρνος word group.

“All things are lawful for me” – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled by anything. “Food is for the stomach and the stomach is for food, but God will do away with both.” The body is not for [πορνείᾳ], but for the Lord, and the Lord for the body. Now God indeed raised the Lord and he will raise us by his power. Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a [πόρνης, a form of πόρνη]? Never! Or do you not know that anyone who is united with a [πόρνῃ] is one body with her? For it is said, “The two will become one flesh.” But the one united with the Lord is one spirit with him. Flee [πορνείαν, a form of πορνείᾳ]! “Every sin a person commits is outside of the body” – but [πορνεύων, a form of πορνεύω] sins against his own body. Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price. Therefore glorify God with your body.²

While it is probably true that the body is not for an everyday-run-of-the-mill prostitute, I think the thrust of Paul’s message above (I should say “no pun intended,” but I can’t say for sure) was the cultic variety. Members of Christ should not also become members of other gods (or goddesses).

The phrases in quotes above are thought to be Corinthian slogans (notes 10, 11) by the translators of the NET. That may be true, but I still believe that, All things are lawful for me but not everything is beneficial is Paul’s take home message from the Jerusalem Council. I seriously doubt that James took home the same message. And I believe that Paul was beginning to struggle with it a bit here.

At the time of the Jerusalem Council God had apparently only called Gentiles who were Jewish converts, God fearers or people who had attached themselves to Jewish synagogues in some fashion. In Corinth He also called, The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards,³ the verbally abusive, and swindlers.⁴ And He had given them his Holy Spirit (1 Corinthians 1:4-9 NET).

I always thank my God for you because of the grace of God that was given to you in Christ Jesus. For you were made rich in every way in him, in all your speech and in every kind of knowledge – just as the testimony about Christ has been confirmed among you – so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ. He will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ. God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

Apparently some of them were having difficulty shedding their former sins. What’s a former Pharisee to do? Paul singled out one man who had his father’s wife, and made an example of him. I’ve considered that perhaps this man had (ἔχειν, a form of ἔχω) his father’s wife in a more commercial sense, that he was pimping her somehow as a temple prostitute. But it feels like I’m reaching. Paul was quite careful in 1 Corinthians 7:2 (NET) to clarify the vagaries of ἐχέτω (another form of ἔχω).

But because of immoralities (πορνείας, a form of πορνεία), each man should have relations with (ἐχέτω, another form of ἔχω) his own wife and each woman with (ἐχέτω, another form of ἔχω) her own husband.

The translators added the words relations with for clarity. In Greek it reads more like, each man should have his own wife and each woman should have her own husband. Out of context like this it is a clear command that all in Corinth should marry. But Paul introduced this statement with 1 Corinthians 7:1 (NET).

It is good (καλὸν, a form of καλός) for a man not to have sexual relations (ἅπτεσθαι, a form of ἅπτω) with a woman.

So he clarified the meaning of ἔχω (ἐχέτω) in this case and kept its use from becoming an unintended prohibition against celibacy. Surely some clarification or elaboration on ἔχω (ἔχειν) was in order if Paul meant to communicate that a man was pimping his father’s wife as a temple prostitute, unless the meaning of πορνεία so clearly and exclusively referenced such activity that no other meaning would have been considered. And I am still a long way from accepting that idea. I consider 1 Thessalonians 4:1-5 (NET):

Finally⁵ then, brothers and sisters, we ask you and urge you in the Lord Jesus, that⁶ as you received instruction from us about how you must live and please God (as you are in fact living)⁷ that you do so more and more. For you know what commands we gave you through the Lord Jesus. For this is God’s will: that you become holy, that you keep away from [πορνείας], that each of you know how to possess his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God.

So far so good. I’m willing to accept that Paul was writing about abstaining from idolatrous worship (including its drunken sexual practices). But wait, Paul continued (1 Thessalonians 4:6-8 NET):

In this matter no one should violate the rights of his brother or take advantage of him, because the⁸ Lord is the avenger in all these cases, as we also told you earlier⁹ and warned you solemnly. For God did not call us to impurity but in holiness. Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you.¹⁰

I don’t know if believing women in the first century could be compelled against their wills¹¹ to serve in Thessalonica as cult prostitutes or not. I would hope if that were the case that Paul’s words would have had more fight in them. He probably wouldn’t have said, “Lock and load, brothers!” I doubt that Paul would consider having the brothers go all Simeon and Levi ¹² on the town of Thessalonica was the best way to present the Gospel. But he might have suggested that a brother should get to her first, buy her and take her home to her husband, rather than the comparatively wimpy admonition not to violate the rights of his brother or take advantage of the situation!

So, though Paul used the word πορνείας (a form of πορνεία) in 1 Thessalonians 4:3, I sincerely hope he meant simple adultery, (μοιχεία). And its usage here persuades me that πορνεία could mean μοιχεία.

Addendum: April 6, 2019

Tables comparing Leviticus 18:8; 20:11 and Genesis 2:24 in the Tanakh and NET, and the tables comparing Leviticus 18:8; 20:11 and Genesis 2:24 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing 1 Corinthians 6:20; 6:10; 7:1; 1 Thessalonians 4:1; 4:6 and 4:8 in the NET and KJV.

Leviticus 18:8 (Tanakh)	Leviticus 18:8 (NET)
The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.	You must not have sexual relations with your father’s wife; she is your father’s nakedness.

Leviticus 18:8 (Septuagint BLB)	Leviticus 18:8 (Septuagint Elpenor)
ἀσχημοσύνην γυναικὸς πατρός σου οὐκ ἀποκαλύψεις ἀσχημοσύνη πατρός σού ἐστιν	ἀσχημοσύνην γυναικὸς πατρός σου οὐκ ἀποκαλύψεις, ἀσχημοσύνη πατρὸς σού ἐστιν.
Leviticus 18:8 (NETS)	Leviticus 18:8 (English Elpenor)
You shall not uncover the shame of your father’s wife; it is the shame of your father.	Thou shalt not uncover the nakedness of thy father’s wife; it is thy father’s nakedness.

Leviticus 20:11 (Tanakh)	Leviticus 20:11 (NET)
And the man that lieth with his father’s wife–he hath uncovered his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them.	If a man goes to bed with his father’s wife, he has exposed his father’s nakedness. Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (Septuagint BLB)	Leviticus 20:11 (Septuagint Elpenor)
ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν θανάτῳ θανατούσθωσαν ἀμφότεροι ἔνοχοί εἰσιν	καὶ ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψε, θανάτῳ θανατούσθωσαν, ἀμφότεροι ἔνοχοί εἰσι.
Leviticus 20:11 (NETS)	Leviticus 20:11 (English Elpenor)
And if anyone lies with his father’s wife, he has uncovered his father’s shame; let both of them by death be put to death; they are liable.	And if any one should lie with his father’s wife, he has uncovered his father’s nakedness: let them both die the death, they are guilty.

Genesis 2:24 (Tanakh)	Genesis 2:24 (KJV)
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.	Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

Genesis 2:24 (Septuagint BLB)	Genesis 2:24 (Septuagint Elpenor)
ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
Genesis 2:24 (NETS)	Genesis 2:24 (English Elpenor)
Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh.	Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.

1 Corinthians 6:20 (NET)	1 Corinthians 6:20 (KJV)
For you were bought at a price. Therefore glorify God with your body.	For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν	ηγορασθητε γαρ τιμης δοξασατε δη τον θεον εν τω σωματι υμων και εν τω πνευματι υμων ατινα εστιν του θεου	ηγορασθητε γαρ τιμης δοξασατε δη τον θεον εν τω σωματι υμων και εν τω πνευματι υμων ατινα εστιν του θεου

1 Corinthians 6:10 (NET)	1 Corinthians 6:10 (KJV)
thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God.	Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν	ουτε κλεπται ουτε πλεονεκται ουτε μεθυσοι ου λοιδοροι ουχ αρπαγες βασιλειαν θεου ου κληρονομησουσιν	ουτε πλεονεκται ουτε κλεπται ουτε μεθυσοι ου λοιδοροι ουχ αρπαγες βασιλειαν θεου ου κληρονομησουσιν

1 Corinthians 7:1 (NET)	1 Corinthians 7:1 (KJV)
Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.”	Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι	περι δε ων εγραψατε μοι καλον ανθρωπω γυναικος μη απτεσθαι	περι δε ων εγραψατε μοι καλον ανθρωπω γυναικος μη απτεσθαι

1 Thessalonians 4:1 (NET)	1 Thessalonians 4:1 (KJV)
Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please God (as you are in fact living) that you do so more and more.	Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λοιπὸν \|οὖν\|, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ, \|ἵνα\| καθὼς παρελάβετε παρ᾿ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ (καθὼς καὶ περιπατεῖτε) ἵνα περισσεύητε μᾶλλον	το λοιπον ουν αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριω ιησου καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω ινα περισσευητε μαλλον	το λοιπον ουν αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριω ιησου καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω ινα περισσευητε μαλλον

1 Thessalonians 4:6 (NET)	1 Thessalonians 4:6 (KJV)
In this matter no one should violate the rights of his brother or take advantage of him, because the Lord is the avenger in all these cases, as we also told you earlier and warned you solemnly.	That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος κύριος περὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα	το μη υπερβαινειν και πλεονεκτειν εν τω πραγματι τον αδελφον αυτου διοτι εκδικος ο κυριος περι παντων τουτων καθως και προειπαμεν υμιν και διεμαρτυραμεθα	ο μη υπερβαινειν και πλεονεκτειν εν τω πραγματι τον αδελφον αυτου διοτι εκδικος ο κυριος περι παντων τουτων καθως και προειπομεν υμιν και διεμαρτυραμεθα

1 Thessalonians 4:8 (NET)	1 Thessalonians 4:8 (KJV)
Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you.	He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸν [καὶ] διδόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς	τοιγαρουν ο αθετων ουκ ανθρωπον αθετει αλλα τον θεον τον και δοντα το πνευμα αυτου το αγιον εις ημας	τοιγαρουν ο αθετων ουκ ανθρωπον αθετει αλλα τον θεον τον και δοντα το πνευμα αυτου το αγιον εις υμας

Sexual Immorality Revisited, Part 1

Back to Paul’s Religious Mind

Back to Romans, Part 2

Back to Paul’s OT Quotes – Romans 9:25-33

Back to Romans, Part 38

Back to Romans, Part 44

Back to Fear – Exodus, Part 7

Back to Fear – Exodus, Part 8

Back to My Reasons and My Reason, Part 1

Back to My Reasons and My Reason, Part 7

Back to Condemnation or Judgment? – Part 12

Back to Paul’s Religious Mind Revisited – Part 1

Back to Sexual Immorality Revisited, Part 2

Back to Sexual Immorality Revisited, Part 3

Back to Adultery in the Law, Part 3

Back to David’s Forgiveness, Part 10

Back to My Reasons and My Reason, Part 2

Back to Fear – Deuteronomy, Part 11

Back to Adultery in the Law, Part 1

Back to Adultery in the Law, Part 2

Back to Father, Son and Holy Spirit – Part 1

Back to A Monotonous Cycle Revisited, Part 1

Back to Romans, Part 82

Back to Paul in Corinth

Back to Romans, Part 13

Back to Romans, Part 48

Back to My Reasons and My Reason, Part 4

Back to Romans, Part 59

Back to Romans, Part 87

Back to Romans, Part 83

Back to The Day of the Lord, Part 1

Back to Christianity, Part 11

Back to Christianity, Part 13

Back to Christ-Centered Preaching, Chapter 1

Back to Exploration, Part 6

Back to Exploration, Part 8

Back to Exploration, Part 12

¹ John 17:3 (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had και εν τω πνευματι υμων ατινα εστιν του θεου (KJV: and in your spirit, which are God’s) here. The NET parallel Greek text and NA²⁸ did not.

³ The NET parallel Greek text and NA²⁸ had οὐ preceding drunkards, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε.

⁴ 1 Corinthians 6:9, 10a (NET)

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding Finally (KJV: Furthermore). The NET parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text and NA²⁸ had ἵνα here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁷ The phrase καθὼς καὶ περιπατεῖτε (as you are in fact living) in the NET parallel Greek text and NA²⁸ was not in the Stephanus Textus Receptus and Byzantine Majority Text.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here. The NET parallel Greek text and NA²⁸ did not.

⁹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had προείπαμεν here, where the Byzantine Majority Text had προειπομεν.

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὑμᾶς here, where the Stephanus Textus Receptus had ημας (KJV: unto us).

¹¹ And I must assume against their wills, otherwise this should be addressed to the women rather than the men.

¹² Cf. Genesis 34:25. When Jacob complained to his sons, Simeon and Levi replied, “Should he treat our sister like a common prostitute?” (Genesis 34:31 NET). Common prostitute was πόρνῃ in the Septuagint. Their sister Dinah was either raped, or seduced before proper wedding arrangements had been made (Genesis 34:2).

Who Am I? Part 2

Posted on June 17, 2012 by admin

I’m not sure I know the answer to God’s treatment of Nadab and Abihu. And with me, there’s some real duplicity here. Though I’m not fond of the particular situation recorded in Leviticus, if Nadab and Abihu had been a couple of notorious child molesters, I’d be singing a different tune. I know far too many women who were abused sexually by male relatives. If God wanted to step in and fry a couple of those perverts as an example, I would probably say, “amen, glory hallelujah, praise the Lord!” But Nadab and Abihu were, uhm,…religious.

Moses’ explanation is clear enough in the text. He spoke to Aaron, who was his own brother and Nadab’s and Abihu’s father. This is what the Lord spoke: “Among the ones close to me I will show myself holy, and in the presence of all the people I will be honored.”¹ So Aaron kept silent.²

There are prosecutors who speak out for the victims of child abuse, juries that will convict the abusers, and judges who will sentence them. But who speaks on behalf of the holiness of God, who convicts and sentences those who defame Him? Rationally I concede that God must defend his own holiness. But this rationality is as cold and calculating as an adding machine. Emotionally I am still troubled. I can’t just pass this off as an inexplicable act of Yahweh in the Old Testament. The Jews asked Jesus, Who do you³ claim to be?⁴ Jesus answered finally, I tell you the solemn truth, before Abraham came into existence, I am!⁵

We may quibble and philosophize today about Jesus’ meaning. The Jews who heard him understood him perfectly well. He spoke the unspeakable name of God and claimed to be the very one who spoke to Moses from the burning bush and on the mountain at Sinai, the one who inscribed the tables of the law with his own finger and struck down Nadab and Abihu with fire. And I know they understood this because, Then they picked up stones to throw at him…⁶

In Leviticus there is a story about the son of an Israelite woman and an Egyptian man who misused the Name [i.e., of God] and cursed.⁷ A mortal man, the son of a carpenter as the Jews of Jesus’ day thought, certainly misused the Name if he claimed to be the I Am who spoke to Moses before Abraham was born. The Lord told Moses, Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death.⁸ The Lord continued to generalize this commandment, If any man curses his God he will bear responsibility for his sin, and one who misuses the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.⁹

Believers witness the irony here: Jesus faced an angry crowd about to stone him in accordance with his own word. These Jews were under Roman dominion. They didn’t have the political freedom to practice their own religion this way. They would surely be charged with crimes if they succeeded in their mission. But it is not too hard for me to imagine what drove them to put themselves in jeopardy: They believed they were speaking and acting on behalf of the holiness of God and the honor due his name, but Jesus hid himself and went out from the temple area.¹⁰

I didn’t rush out to see THE PASSION OF THE CHRIST when it came out. Those are hard enough chapters to read. And if Mel Gibson is known for anything, he is surely known for graphic, gut-wrenching violence. Don’t get me wrong, I enjoy Mel Gibson’s movies. I just wasn’t eager to endure that much pain. Finally, I saw the film on DVD. Yes, it was painful, but I fortified myself (maybe anesthetized myself some) by considering as I watched whether I thought the film was anti-Semitic.

Now how can a story where all the major characters are Jews be anti-Semitic? As I watched and as I thought about it after, it came to me: How the story-teller treats Caiaphas tells the tale. Caiaphas in the film was portrayed as a crafty politician. I imagine that Caiaphas was a crafty politician; he must have been to have hamstrung a man like Pilate the way he did. But he was also high priest. Institutionally, he held the moral high ground. The odds, so to speak, were in his favor. Yes, he was under the same Roman dominion as the Jews who would have stoned Jesus. Yes, he had to use some guile to get a Roman—who had little respect, probably even contempt, for Jewish beliefs—to fulfill his purpose, but ultimately his purpose was to defend his people and the holiness and honor of God.

You see—and this is where the movie might have done a better job—Caiaphas was doing what Jesus had taught Moses was right, unless of course Caiaphas was completely wrong about who Jesus is; unless, that is, Jesus actually is the I Am who spoke to Moses before Abraham was born. Confusing, isn’t it? But believers recognize this incident as the prime example of mistaken identity and wrongful prosecution, an error of judicial judgment. Such errors have been made in every legal system conceived by man. It’s not an error unique to Jews in general or Caiaphas in particular. We fear it so, that many wish to take capital punishment out of judges’ hands.

So Caiaphas’ judicial error and his political skill at persuading Pilate to carry out a sentence the high priest no longer had the authority to mete out, condemned Jesus to death. His death is the foundation of the Gospel (1 Corinthians 15:1-8 NET):

Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain. For I passed on to you as of first importance what I also received – that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas [Peter], then to the twelve. Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep [Table]. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also.

This might seem like a strange journey, from God’s judgment against Nadab and Abihu to the Gospel of Jesus Christ. But these events, joined as they are, were like inverted bookends to my flirtation with atheism. The beginning of my unbelief was not the harshness of God’s judgments, but his leniency with me when I started having sex with my high school girlfriend. It took me completely by surprise when He didn’t punish me for sin.

Addendum: March 30, 2019
Comparing Leviticus 24:14-16 in the Tanakh and the Septuagint piqued my interest. In verse 14 the Hebrew word המקלל (qâlal)—Tanakh: hath cursed; NET: cursed (Table5 below)—was translated καταρασάμενον (a form of καταράομαι)—NETS: the curse; Elpenor: cursed (Table6 below)—in the Septuagint. Likewise in verse 15 יקלל (qâlal)—Tanakh: curseth; NET: curses (Table5 below)—was translated καταράσηται (another form of καταράομαι)—NETS: should curse; Elpenor: shall curse (Table7 below). In verse 16 however ונקב (nâqab)—Tanakh: blasphemeth; NET: misuses (Table5 below)—was translated ὀνομάζων (a form of ὀνομάζω)—NETS: names; Elpenor: names (Table8 below). Later in the same verse בנקבו (nâqab)— Tanakh: blasphemeth; NET: misuses (Table5 below)—was translated ὀνομάσαι (another form of ὀνομάζω)—NETS: names; Elpenor: naming (Table8 below).

Here is the same information in tabular form:

Reference	Hebrew	English	Greek	English
Leviticus 24:14	(qâlal) המקלל	Tanakh: hath cursed; NET: cursed	καταρασάμενον	NETS: the curse; Elpenor: cursed
Leviticus 24:15	(qâlal) יקלל	Tanakh: curseth; NET: curses	καταράσηται	NETS: should curse; Elpenor: shall curse
Leviticus 24:16	(nâqab) ונקב	Tanakh: blasphemeth; NET: misuses	ὀνομάζων	NETS: names; Elpenor: names
Leviticus 24:16	(nâqab) בנקבו	Tanakh: blasphemeth; NET: misuses	ὀνομάσαι	NETS: names; Elpenor: naming

This makes sense to me if Lavinia Cohn-Sherbok was correct in her assertion that: “God’s name was almost certainly pronounced in early times, but by the third century BCE [e.g., about the time the Septuagint was translated into Greek] the consonants were regarded as so sacred that they were never articulated.”¹¹ Another article on myjewishlearning—“What Is The Tetragrammaton?”—acknowleged, “The origin of the taboo on pronouncing God’s name aloud — viewing this as irreverent or possibly even a violation of the commandment not to take God’s name in vain — is not entirely clear. However,” the article continued:

some attribute it to a Temple practice in which only the High Priest was allowed to utter the name, and only when in the Temple and reciting the priestly blessing. In the Mishnah (in Sanhedrin 10.1), as Rabbi Louis Jacobs notes in The Jewish Religion, the sage Abba Saul declares that one who pronounces the divine name with its letters (i.e. as it is spelled) has no share in the World to Come.

I found the following concerning writing the Name in “The Name of God” on Mechon Mamre online:

Jews do not casually write any Name of God. This practice does not come from the commandment not to take the LORD’s Name in vain, as many suppose…

The Torah does not prohibit writing the Name of God per se; it only prohibits erasing or defacing a Name of God. However, observant Jews avoid writing any Name of God casually because of the risk that the written Name might later be defaced, obliterated, or destroyed accidentally or by one who does not know better.

The commandment not to erase or deface the name of God comes from Deuteronomy 12,3. In that passage, the people are commanded that when they take over the promised land, they should destroy all things related to the idolatrous religions of that region, and should utterly destroy the names of the local deities. Immediately afterwards, we are commanded not to do the same to our God. From this, the rabbis inferred that we are commanded not to destroy any holy thing, and not to erase or deface a Name of God.

The translators of the Septuagint carried this tradition into their writing, substituting κύριος for יהוה (y^ehôvâh) and θεός for אלהיו (ʼĕlôhı̂ym), and then the New Testament authors followed that same tradition. (We still mostly follow this tradition even when translating the Masoretic text into English.)

Paul’s quotation of Joel 2:32 (3:5) came to mind, For everyone who calls on the name of the Lord will be saved.¹² As I compared the translations from the Hebrew (Table9 below) with that of the Greek (Table10 below), I found that the Masoretic text had nothing equivalent to καὶ εὐαγγελιζόμενοι (NETS: “and people who have good news announced to them;” Elpenor: and they that have glad tidings preached to them).

Though I am more and more willing to consider this prima facie evidence that the Masoretes removed it rather than that it was added as a “hoax” perpetrated by Eusebius and Origen, I would consider it stronger evidence if either Paul or Peter (Acts 2:17-21) had quoted the entire verse. In this particular verse I concede that a Christian scribe might have added καὶ εὐαγγελιζόμενοι as a qualification, whom the Lord (yehôvâh, יהוה) will call. I try to stay open to the idea that the discovery of older manuscripts or manuscript fragments may still bolster one reading over another.

Tables comparing Leviticus 10:3; 24:11; 24:14-16 and Joel 2:32 (3:5) in the Tanakh and NET, and tables comparing Leviticus 10:3; 24:11; 24:14; 24:15; 24:16 and Joel 2:32 (3:5) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing John 8:53 and 8:58, 59 in the NET and KJV.

Leviticus 10:3 (Tanakh)	Leviticus 10:3 (NET)
Then Moses said unto Aaron: ‘This is it that HaShem spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.	Moses then said to Aaron, “This is what the Lord (y^ehôvâh, יהוה) spoke: ‘Among the ones close to me I will show myself holy, and in the presence of all the people I will be honored.’” So Aaron kept silent.

Leviticus 10:3 (Septuagint BLB)	Leviticus 10:3 (Septuagint Elpenor)
καὶ εἶπεν Μωυσῆς πρὸς Ααρων τοῦτό ἐστιν ὃ εἶπεν κύριος λέγων ἐν τοῗς ἐγγίζουσίν μοι ἁγιασθήσομαι καὶ ἐν πάσῃ τῇ συναγωγῇ δοξασθήσομαι καὶ κατενύχθη Ααρων	καὶ εἶπε Μωυσῆς πρὸς ᾿Ααρών· τοῦτό ἐστιν, ὃ εἶπε Κύριος λέγων· ἐν τοῖς ἐγγίζουσί μοι ἁγιασθήσομαι καὶ ἐν πάσῃ τῇ συναγωγῇ δοξασθήσομαι. καὶ κατενύχθη ᾿Ααρών.
Leviticus 10:3 (NETS)	Leviticus 10:3 (English Elpenor)
And Moyses said to Aaron, “This is what the Lord spoke, saying, ‘Among those who are near me I will be shown holy, and in the whole congregation I will be glorified.’” And Aaron was shocked.	And Moses said to Aaron, This is the thing which the Lord spoke, saying, I will be sanctified among them that draw night to me, and I will be glorified in the whole congregation; and Aaron was pricked [in his heart].

Leviticus 24:11 (Tanakh)	Leviticus 24:11 (NET)
And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.	The Israelite woman’s son misused the Name and cursed, so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Leviticus 24:11 (Septuagint BLB)	Leviticus 24:11 (Septuagint Elpenor)
καὶ ἐπονομάσας ὁ υἱὸς τῆς γυναικὸς τῆς Ισραηλίτιδος τὸ ὄνομα κατηράσατο καὶ ἤγαγον αὐτὸν πρὸς Μωυσῆν καὶ τὸ ὄνομα τῆς μητρὸς αὐτοῦ Σαλωμιθ θυγάτηρ Δαβρι ἐκ τῆς φυλῆς Δαν	καὶ ἐπονομάσας ὁ υἱὸς τῆς γυναικὸς τῆς ᾿Ισραηλίτιδος τὸ ὄνομα κατηράσατο. καὶ ἤγαγον αὐτὸν πρὸς Μωυσῆν· καὶ τὸ ὄνομα τῆς μητρὸς αὐτοῦ Σαλωμεὶθ θυγάτηρ Δαβρεὶ ἐκ τῆς φυλῆς Δάν.
Leviticus 24:11 (NETS)	Leviticus 24:11 (English Elpenor)
And the Israelite woman’s son called down a curse while naming the Name. And they brought him to Moyses—now his mother’s name was Salomith daughter of Dabri of the tribe of Dan—	And the son of the Israelitish woman named THE NAME and curse; and they brought him to Moses: and his mother’s name was Salomith, daughter of Dabri of the tribe of Dan.

Leviticus 24:14-16 (Tanakh)	Leviticus 24:14-16 (NET)
‘Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.	“Bring the one who cursed (qâlal, המקלל) outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death.
And thou shalt speak unto the children of Israel, saying: Whosoever curseth his G-d shall bear his sin.	Moreover, you are to tell the Israelites, ‘If any man curses (qâlal, יקלל) his God (ʼĕlôhı̂ym, אלהיו) he will bear responsibility for his sin,
And he that blasphemeth the name of HaShem, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.	and one who misuses (nâqab, ונקב) the name of the Lord (y^ehôvâh, יהוה) must surely be put to death. The whole congregation must surely stone him, whether he is a resident foreigner or a native citizen; when he misuses (nâqab, בנקבו) the Name he must be put to death.

Leviticus 24:14 (Septuagint BLB)	Leviticus 24:14 (Septuagint Elpenor)
ἐξάγαγε τὸν καταρασάμενον ἔξω τῆς παρεμβολῆς καὶ ἐπιθήσουσιν πάντες οἱ ἀκούσαντες τὰς χεῗρας αὐτῶν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ λιθοβολήσουσιν αὐτὸν πᾶσα ἡ συναγωγή	ἐξάγαγε τὸν καταρασάμενον ἔξω τῆς παρεμβολῆς, καὶ ἐπιθήσουσι πάντες οἱ ἀκούσαντες τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ λιθοβολήσουσιν αὐτὸν πᾶσα ἡ συναγωγή.
Leviticus 24:14 (NETS)	Leviticus 24:14 (English Elpenor)
Take the one who called down the curse outside the camp, and all who heard shall lay their hands on his head, and the whole congregation shall stone him.	Bring forth him that cursed outside the camp, and all who heard shall lay their hands upon his head, and all the congregation shall stone him.

Leviticus 24:15 (Septuagint BLB)	Leviticus 24:15 (Septuagint Elpenor)
καὶ τοῗς υἱοῗς Ισραηλ λάλησον καὶ ἐρεῗς πρὸς αὐτούς ἄνθρωπος ὃς ἐὰν καταράσηται θεόν ἁμαρτίαν λήμψεται	καὶ τοῖς υἱοῖς ᾿Ισραὴλ λάλησον καὶ ἐρεῖς πρὸς αὐτούς· ἄνθρωπος ὃς ἐὰν καταράσηται Θεόν, ἁμαρτίαν λήψεται
Leviticus 24:15 (NETS)	Leviticus 24:15 (English Elpenor)
And speak to the sons of Israel, and you shall say to them: If a person, a person should curse God, he shall assume guilt.	And speak to the sons of Israel, and thou shalt say to them, Whosoever shall curse God shall bear his sin.

Leviticus 24:16 (Septuagint BLB)	Leviticus 24:16 (Septuagint Elpenor)
ὀνομάζων δὲ τὸ ὄνομα κυρίου θανάτῳ θανατούσθω λίθοις λιθοβολείτω αὐτὸν πᾶσα συναγωγὴ Ισραηλ ἐάν τε προσήλυτος ἐάν τε αὐτόχθων ἐν τῷ ὀνομάσαι αὐτὸν τὸ ὄνομα κυρίου τελευτάτω	ὀνομάζων δὲ τὸ ὄνομα Κυρίου, θανάτῳ θανατούσθω· λίθοις λιθοβολείτω αὐτὸν πᾶσα ἡ συναγωγὴ ᾿Ισραήλ· ἐάν τε προσήλυτος, ἐάν τε αὐτόχθων, ἐν τῷ ὀνομάσαι αὐτὸν τὸ ὄνομα Κυρίου, τελευτάτω.
Leviticus 24:16 (NETS)	Leviticus 24:16 (English Elpenor)
Whoever names the name of the Lord—by death let him be put to death; let the whole congregation of Israel stone him with stones. Whether a guest or a native, when he names the name, let him die.	And he that names the name of the Lord, let him die the death: let all the congregation of Israel stone him with stones; whether he be a stranger or a native, let him die for naming the name of the Lord.

Joel 3:5 (Tanakh)	Joel 2:32 (NET)
And it shall come to pass, that whosoever shall call on the name of HaShem shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as HaShem hath said, and among the remnant those whom HaShem shall call.	It will so happen that everyone who calls on the name of the Lord (y^ehôvâh, יהוה) will be delivered. For on Mount Zion and in Jerusalem there will be those who survive, just as the Lord (y^ehôvâh, יהוה) has promised; the remnant will be those whom the Lord (y^ehôvâh, יהוה) will call.

Joel 2:32 (Septuagint BLB)	Joel 3:5 (Septuagint Elpenor)
καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται ὅτι ἐν τῷ ὄρει Σιων καὶ ἐν Ιερουσαλημ ἔσται ἀνασῳζόμενος καθότι εἶπεν κύριος καὶ εὐαγγελιζόμενοι οὓς κύριος προσκέκληται	καὶ ἔσται, πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται· ὅτι ἐν τῷ ὄρει Σιὼν καὶ ἐν ῾Ιερουσαλὴμ ἔσται ἀνασῳζόμενος, καθότι εἶπε Κύριος, καὶ εὐαγγελιζόμενοι, οὓς Κύριος προσκέκληται.
Joel 2:32 (NETS)	Joel 3:5 (English Elpenor)
And it shall be, everyone who calls on the name of the Lord shall be saved, because in Mount Sion and in Ierousalem there shall be one who escapes, as the Lord has said, and people who have good news announced to them, whom the Lord has called.	And it shall come to pass [that] whosoever shall call on the name of the Lord shall be saved: for in mount Sion and in Jerusalem shall the saved one be as the Lord has said, and they that have glad tidings preached to them, whom the Lord has called.

John 8:53 (NET)	John 8:53 (KJV)
You aren’t greater than our father Abraham who died, are you? And the prophets died too! Who do you claim to be?”	Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον. τίνα σεαυτὸν ποιεῖς	μη συ μειζων ει του πατρος ημων αβρααμ οστις απεθανεν και οι προφηται απεθανον τινα σεαυτον συ ποιεις	μη συ μειζων ει του πατρος ημων αβρααμ οστις απεθανεν και οι προφηται απεθανον τινα σεαυτον συ ποιεις

John 8:58, 59 (NET)	John 8:58, 59 (KJV)
Jesus said to them, “I tell you the solemn truth, before Abraham came into existence, I am!”	Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν αὐτοῖς Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί	ειπεν αυτοις ο ιησους αμην αμην λεγω υμιν πριν αβρααμ γενεσθαι εγω ειμι	ειπεν αυτοις ο ιησους αμην αμην λεγω υμιν πριν αβρααμ γενεσθαι εγω ειμι

Then they picked up stones to throw at him, but Jesus was hidden from them and went out from the temple area.

Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦραν οὖν λίθους ἵνα βάλωσιν ἐπ᾿ αὐτόν. Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ	ηραν ουν λιθους ινα βαλωσιν επ αυτον ιησους δε εκρυβη και εξηλθεν εκ του ιερου διελθων δια μεσου αυτων και παρηγεν ουτως	ηραν ουν λιθους ινα βαλωσιν επ αυτον ιησους δε εκρυβη και εξηλθεν εκ του ιερου διελθων δια μεσου αυτων και παρηγεν ουτως

Who am I? Part 3

Back to Jedidiah, Part 1

Back to Fear – Genesis, Part 6

Back to Romans, Part 38

Back to Fear – Numbers, Part 4

Back to My Reasons and My Reason, Part 5

Back to Father, Forgive Them – Part 1

Back to Who Am I? Part 7

Back to Romans, Part 90

Back to Atonement, Part 8

Back to David’s Forgiveness, Part 12

Back to Romans, Part 22

Back to Romans, Part 55

Back to Fear – Deuteronomy, Part 15

Back to To Make Holy, Part 8

¹ Leviticus 10:3 (NET)

² The rabbis who translated the Septuagint before Jesus was revealed to Israel chose κατενύχθη (a form of κατανύσσω) here (NETS: was shocked; Elpenor English: was pricked [in his heart]). The Hebrew word in the Masoretic text, after Israel rejected Jesus, was (dâmam) וידם (Tanakh: held his peace; NET: kept silent).

³ The Stephanus Textus Receptus and Byzantine Majority Text had συ here. The NET parallel Greek text and NA²⁸ did not.

⁴ John 8:53c (NET)

⁵ John 8:58 (NET)

⁶ John 8:59a (NET)

⁷ Leviticus 24:11 (NET)

⁸ Leviticus 24:14 (NET)

⁹ Leviticus 24:15-16 (NET)

¹⁰ John 8:59b (NET) The Stephanus Textus Receptus and Byzantine Majority Text had διελθων δια μεσου αυτων και παρηγεν ουτως (KJV: going through the midst of them, and so passed by) here. The NET parallel Greek text and NA²⁸ did not.

¹¹ Lavinia Cohn-Sherbok, “The Names of God,” myjewishlearning.com

¹² Romans 10:13 (NET)

Is Sin Less Than Sin? Part 1

Posted on June 16, 2012 by admin

Whether sin (παραπτώματι, a form of παράπτωμα)¹ is less than sin (ἁμαρτιῶν, a form of ἁμαρτία),² was something I had to consider before concluding that 1 Corinthians 5:1-13 and Galatians 6:1-5 were covering the same subject matter. I may not have ever connected the two in the King James translation of the Bible. Galatians 6:1 was about restoring a person overtaken in a fault (παραπτώματι, a form of παράπτωμα) in a spirit of meekness. A fault might be a crooked tie, or forgetting to take my hat off in the house. 1 Corinthians 5:1 was about such fornication (πορνεία) as is not so much as named (ονομαζεται, a form of ὀνομάζω) among the Gentiles. The Greek word ονομαζεται (translated is named in Ephesians 3:15 NET) is not included in the text of 1 Corinthians 5:1 from which the NET was translated.

The difference between not permitted (NET) and not so much as named (KJV) is fairly significant. Teenagers in my State are not permitted to drink alcohol. Teenagers doing chores without being asked, is not so much as named. And if it is named the name is probably derogatory. The event is so rare that parents are suspicious what will come next (probably a request to do or have something that has already been forbidden). I’m not sure what Paul and the Holy Spirit had in mind here. Was the πορνεία of 1 Corinthians 5:1 unlawful among Gentiles, as it was among Jews, because it was committed frequently? Or was it so rare that little or no language existed to discuss it? I’ll proceed as if either is true.

A quick survey of Galatians is probably in order. The letter begins (Galatians 1:1-7 NET):

From Paul, an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) and all the brothers with me, to the churches of Galatia. Grace and peace to you from God the Father and our Lord Jesus Christ, who gave himself for³ our sins (ἁμαρτιῶν, a form of ἁμαρτία) to rescue us from this present evil age⁴ according to the will of our God and Father, to whom be glory forever and ever! Amen.

I am astonished that you are so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

I am making the inference that circumcision was the form this desertion took (Galatians 2:3-5 NET):

Yet not even Titus, who was with me [in Jerusalem], was compelled to be circumcised, although he was a Greek (Ἕλλην). Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy on our freedom that we have in Christ Jesus, to make us slaves.⁵ But we did not surrender to them even for a moment, in order that the truth of the gospel would remain with you.

I am also inferring that (whether rightly or wrongly) the Galatians perceived that 1) Peter and James were behind this push to get Gentiles circumcised, or 2) at least were lending support or approval to such a movement (Galatians 2:11-14 NET).

But when Cephas⁶ came to Antioch, I opposed him to his face, because he had clearly done wrong. Until certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this and separated himself because he was afraid of those who were pro-circumcision. And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them by their hypocrisy (ὑποκρίσει, a form of ὑπόκρισις).⁷ But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas⁸ in front of them all, “If you, although you are a Jew, live like a Gentile and not⁹ like a Jew, how¹⁰ can you try to force the Gentiles to live like Jews?”

Then Paul essentially paraphrased Peter’s address during the Jerusalem Council that had dealt with this issue (Galatians 2:15, 16 NET Table).

We are Jews by birth and not Gentile (ἐθνῶν, a form of ἔθνος) sinners (ἁμαρτωλοί, a form of ἁμαρτωλός), yet¹¹ we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.

Here is a table with Paul’s statement from Galatians and Peter’s and James’ addresses from the Jerusalem Council.

Paul

Peter

James

We are Jews by birth and not Gentile sinners, yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law…

Galatians 2:15, 16 (NET)

Brothers, you know that some time ago God chose¹² me to preach to the Gentiles so they would hear the message of the gospel and believe. And God, who knows the heart, has testified to them by giving them¹³ the Holy Spirit just as he did to us, and he made no distinction between them and us, cleansing their hearts by faith. So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we are saved through the grace of the¹⁴ Lord Jesus,¹⁵ in the same way as they are.

Acts 15:7b-11 (NET)

Brothers, listen to me. Simeon has explained how God first concerned himself to select from among the Gentiles a people for¹⁶ his name. The words of the prophets agree with this, as it is written, “After this I will return, and I will rebuild the fallen tent of David;¹⁷ I will rebuild its ruins and restore it, so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own” says the Lord, who makes these things¹⁸ known from long ago.¹⁹ Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God…

Acts 15:13b-19 (NET)

…because by the works of the law no one will be justified.

Galatians 2:16 (NET)

… but that we should write them a letter telling them to abstain from²⁰ things defiled by idols and from sexual immorality (πορνεία) and from what has been strangled and from blood. For Moses²¹ has had those who proclaim him in every town from ancient times, because he is read aloud in the synagogues every Sabbath.

Acts 15:20, 21 (NET)

Comparing these side by side it is not too difficult to see that Peter might feel himself caught between a rock and a hard place with Paul and James. Also it is not hard to imagine that James would have been slow to warm to Paul’s contention—so infuriating to religious minds—because by the works of the law no one will be justified.

Addendum: March 21, 2019
According to a note (54) in the NET, Acts 15:16, 17 was a quotation from Amos 9:11, 12 (Table1 below). The note continued:

James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint [Table2 and Table3 below], the Greek translation of the Old Testament) that Gentiles would use.

Consider however the differences between the Septuagint and James’ quotation in Acts.

Amos 9:11 (Septuagint BLB)	Acts 15:16 (NET Parallel Greek)
ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῗαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος	μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ \|κατεσκαμμένα\| αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν

Amos 9:12 (Septuagint BLB)	Acts 15:17 (NET Parallel Greek)
ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα	ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα

I’m willing to argue that these represent two independent translations of the Hebrew, and that the cultural insensitivity of the Masoretic text was not original. Given that the extant manuscripts of the New Testament and the Septuagint are far older than those of the Masoretic text, the onus falls on those who favor the Masoretic text to demonstrate that James’ quotation recorded in Acts, and the Septuagint, are not original, and that the cultural insensitivity of the Masoretic text was the Holy Spirit’s original intent.

Another note (56) in the NET claimed that the latter part of James’ quotation was an allusion to Isaiah 45:21 (Table4 and Table5 below). I’ve compared the Septuagint to James’ words in Acts to highlight their many differences.

Isaiah 45:21 (Septuagint BLB)	Acts 15:18 (Stephanus Textus Receptus)
εἰ ἀναγγελοῦσιν ἐγγισάτωσαν ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησεν ταῦτα ἀπ᾽ ἀρχῆς τότε ἀνηγγέλη ὑμῗν ἐγὼ ὁ θεός καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ	γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου

Tables comparing Amos 9:11, 12; and Isaiah 45:21 in the Tanakh and NET, and the tables comparing Amos 9:11; 9:12 and Isaiah 45:21 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Galatians 1:4; 2:4; 2:11; 2:14; Acts 15:7, 8; 15:11; 15:14; 15:16-18 and 15:20, 21 in the NET and KJV.

Amos 9:11, 12 (Tanakh)	Amos 9:11, 12 (NET)
In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:	“In that day I will rebuild the collapsing hut of David. I will seal its gaps, repair its ruins, and restore it to what it was like in days gone by.
That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.	As a result they will conquer those left in Edom and all the nations subject to my rule.” The Lord, who is about to do this, is speaking!

Amos 9:11 (Septuagint BLB)	Amos 9:11 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῗαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος	ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος,
Amos 9:11 (NETS)	Amos 9:11 (English Elpenor)
On that day I will raise up the tent of Dauid that is fallen and rebuild its ruins and raise up its destruction, and rebuild it as the days of old	In that day I will raise up the tabernacle of David that is fallen, and will rebuild the ruins of it, and will set up the parts thereof that have been broken down, and will build it up as in the ancient days:

Amos 9:12 (Septuagint BLB)	Amos 9:12 (Septuagint Elpenor)
ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα	ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη, ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾿ αὐτούς, λέγει Κύριος ὁ Θεὸς ὁ ποιῶν πάντα ταῦτα.
Amos 9:12 (NETS)	Amos 9:12 (English Elpenor)
in order that those remaining of humans and all the nations upon whom my name has been called might seek out me, says the Lord who does these things.	that the remnant of men, and all the Gentiles upon whom my name is called, may earnestly seek [me], saith the Lord who does all these things.

Isaiah 45:21 (Tanakh)	Isaiah 45:21 (NET)
Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.	Tell me! Present the evidence! Let them consult with one another! Who predicted this in the past? Who announced it beforehand? Was it not I, the Lord? I have no peer, there is no God but me, a God who vindicates and delivers; there is none but me.

Isaiah 45:21 (Septuagint BLB)	Isaiah 45:21 (Septuagint Elpenor)
εἰ ἀναγγελοῦσιν ἐγγισάτωσαν ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησεν ταῦτα ἀπ᾽ ἀρχῆς τότε ἀνηγγέλη ὑμῗν ἐγὼ ὁ θεός καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ	εἰ ἀναγγελοῦσιν, ἐγγισάτωσαν, ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησε ταῦτα ἀπ᾿ ἀρχῆς· τότε ἀνηγγέλη ὑμῖν· ἐγὼ ὁ Θεός, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ· δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ.
Isaiah 45:21 (NETS)	Isaiah 45:21 (English Elpenor)
If they will declare it, let them draw near so that they may know together who made from the beginning these things that are to be heard. Then it was declared to you, I am God, and there is no other besides me; there is no righteous one or savior except me.	If they will declare, let them draw nigh, that they may know together, who has caused these things to be heard from the beginning: then was it told you. I am God, and there is not another beside me; a just [God] and a Saviour; there is none but me.

Galatians 1:4 (NET)	Galatians 1:4 (KJV)
who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,	Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν	του δοντος εαυτον υπερ των αμαρτιων ημων οπως εξεληται ημας εκ του ενεστωτος αιωνος πονηρου κατα το θελημα του θεου και πατρος ημων	του δοντος εαυτον περι των αμαρτιων ημων οπως εξεληται ημας εκ του ενεστωτος αιωνος πονηρου κατα το θελημα του θεου και πατρος ημων

Galatians 2:4 (NET)	Galatians 2:4 (KJV)
Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy on our freedom that we have in Christ Jesus, to make us slaves.	And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν	δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσωνται	δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσωνται

Galatians 2:11 (NET)	Galatians 2:11 (KJV)
But when Cephas came to Antioch, I opposed him to his face, because he had clearly done wrong.	But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν	οτε δε ηλθεν πετρος εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην	οτε δε ηλθεν πετρος εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην

Galatians 2:14 (NET)	Galatians 2:14 (KJV)
But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force the Gentiles to live like Jews?”	But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων· εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ \|οὐχὶ\| Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν	αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν	αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν

Acts 15:7, 8 (NET)	Acts 15:7, 8 (KJV)
After there had been much debate, Peter stood up and said to them, “Brothers, you know that some time ago God chose me to preach to the Gentiles so they would hear the message of the gospel and believe.	And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς· ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ᾿ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματος μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι	πολλης δε συζητησεως γενομενης αναστας πετρος ειπεν προς αυτους ανδρες αδελφοι υμεις επιστασθε οτι αφ ημερων αρχαιων ο θεος εν ημιν εξελεξατο δια του στοματος μου ακουσαι τα εθνη τον λογον του ευαγγελιου και πιστευσαι	πολλης δε συζητησεως γενομενης αναστας πετρος ειπεν προς αυτους ανδρες αδελφοι υμεις επιστασθε οτι αφ ημερων αρχαιων ο θεος εν ημιν εξελεξατο δια του στοματος μου ακουσαι τα εθνη τον λογον του ευαγγελιου και πιστευσαι

And God, who knows the heart, has testified to them by giving them the Holy Spirit just as he did to us,

And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν	και ο καρδιογνωστης θεος εμαρτυρησεν αυτοις δους αυτοις το πνευμα το αγιον καθως και ημιν	και ο καρδιογνωστης θεος εμαρτυρησεν αυτοις δους αυτοις το πνευμα το αγιον καθως και ημιν

Acts 15:11 (NET)	Acts 15:11 (KJV)
On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they are.”	But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ᾿ ὃν τρόπον κακεῖνοι	αλλα δια της χαριτος κυριου ιησου χριστου πιστευομεν σωθηναι καθ ον τροπον κακεινοι	αλλα δια της χαριτος του κυριου ιησου πιστευομεν σωθηναι καθ ον τροπον κακεινοι

Acts 15:14 (NET)	Acts 15:14 (KJV)
Simeon has explained how God first concerned himself to select from among the Gentiles a people for his name.	Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ	συμεων εξηγησατο καθως πρωτον ο θεος επεσκεψατο λαβειν εξ εθνων λαον επι τω ονοματι αυτου	συμεων εξηγησατο καθως πρωτον ο θεος επεσκεψατο λαβειν εξ εθνων λαον επι τω ονοματι αυτου

Acts 15:16-18 (NET)	Acts 15:16-18 (KJV)
‘After this I will return, and I will rebuild the fallen tent of David; I will rebuild its ruins and restore it,	After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ \|κατεσκαμμένα\| αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν	μετα ταυτα αναστρεψω και ανοικοδομησω την σκηνην δαβιδ την πεπτωκυιαν και τα κατεσκαμμενα αυτης ανοικοδομησω και ανορθωσω αυτην	μετα ταυτα αναστρεψω και ανοικοδομησω την σκηνην δαυιδ την πεπτωκυιαν και τα κατεσκαμμενα αυτης ανοικοδομησω και ανορθωσω αυτην

so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own,’ says the Lord, who makes these things

That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα

known from long ago.

Known unto God are all his works from the beginning of the world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γνωστὰ ἀπ᾿ αἰῶνος	γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου	γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου

Acts 15:20, 21 (NET)	Acts 15:20, 21 (KJV)
but that we should write them a letter telling them to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood.	But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ \|τοῦ\| πνικτοῦ καὶ τοῦ αἵματος	αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος	αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος

For Moses has had those who proclaim him in every town from ancient times, because he is read aloud in the synagogues every Sabbath.”

For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος	μωσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος	μωυσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος

Is Sin Less Than Sin? Part 2

Back to Paul’s Religious Mind

Back to What is Sexual Immorality?

Back to The Jerusalem Council

Back to Romans, Part 9

Back to Paul’s Religious Mind Revisited – Part 2

Back to Forgiven or Passed Over? Part 6

Back to Fear – Deuteronomy, Part 8

Back to Sexual Immorality Revisited, Part 2

Back to Sexual Immorality Revisited, Part 3

Back to Isaiah 53:10-12, Part 1

Back to Christ-Centered Preaching, Chapter 3

Back to Exploration, Part 1

Back to Exploration, Part 3

Back to Exploration, Part 11

¹ Galatians 6:1 (NET) Table

² 1 Corinthians 15:3 (NET)

³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ὑπὲρ here, where the Byzantine Majority Text had περι.

⁴ The NET parallel Greek text and NA²⁸ had the article τοῦ preceding age. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵ The NET parallel Greek text and NA²⁸ had καταδουλώσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταδουλωσωνται (KJV: might bring…into bondage).

⁶ The NET parallel Greek text and NA²⁸ had Κηφᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πετρος (KJV: Peter).

⁷ In other words, they were actors trying to have their own righteousness derived from the law.

⁸ The NET parallel Greek text and NA²⁸ had Κηφᾷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had πετρω (KJV: Peter).

⁹ The NET parallel Greek text and NA²⁸ had οὐχὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουκ.

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

¹¹ The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹² The NET parallel Greek text and NA²⁸ had ἐν ὑμῖν preceding chose (untranslated in the NET; NIV: among you), where the Stephanus Textus Receptus and Byzantine Majority Text had εν ημιν (KJV: among us).

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῦ here. The Stephanus Textus Receptus did not.

¹⁵ The Stephanus Textus Receptus had χριστου (KJV: Christ) following Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had επι τω here, where the NET parallel Greek text and NA²⁸ had simply τῷ.

¹⁷ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all these things) here. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had εστιν τω θεω παντα τα εργα αυτου (KJV: Known unto God are all his works from the beginning of the world) here. The NET parallel Greek text and NA²⁸ did not.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had απο here. The NET parallel Greek text and NA²⁸ did not.

²¹ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

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Saul and Barnabas, Part 2

Is Sin Less Than Sin? Part 3

Jedidiah, Part 1

Saul and Barnabas, Part 1

Is Sin Less Than Sin? Part 2

Who am I? Part 3

Peter and Cornelius

What is Sexual Immorality?

Who Am I? Part 2

Is Sin Less Than Sin? Part 1