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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.

Psalm 22, Part 13

Posted on July 30, 2022 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross. The tone of the psalm seems to change abruptly.

Masoretic Text		Septuagint
Psalm 22:22 (Tanakh/KJV)	Psalm 22:22 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will declare thy name unto my brethren (לְאֶחָ֑י): in the midst of the congregation will I praise thee.	I will declare your name to my countrymen (‘āḥ, לאחי). In the middle of the assembly I will praise you.	I will tell of your name to my kindred (τοῗς ἀδελφοῗς μου); in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren (τοῖς ἀδελφοῖς μου): in the midst of the church will I sing praise to thee.

The Hebrew word translated my brethren (Tanakh, KJV) and my countrymen (NET) was לְאֶחָ֑י (‘āḥ). It was translated τοῗς ἀδελφοῗς μου (BLB) and τοῖς ἀδελφοῖς μου (Elpenor) in the Septuagint.

For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters (ἀδελφοὺς, a form of ἀδελφός), saying, “I will proclaim your name to my brothers (ἀδελφοῖς, another form of ἀδελφός); in the midst of the assembly I will praise you.”¹

Paul wrote (Romans 8:28, 29 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).

And Matthew wrote (Matthew 28:1-10 NET):

Now after the Sabbath, at dawn on the first day of the week, Mary² Magdalene and the other Mary went to look at the tomb. Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and³ rolled away the stone⁴ and sat on it. His appearance⁵ was like lightning, and his clothes were white as⁶ snow. The guards were shaken and became⁷ like⁸ dead men because they were so afraid of him. But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified. He is not here, for he has been raised, just as he said. Come and see the place where he⁹ was lying. Then go quickly and tell his disciples, ‘He has been raised from the dead. He is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” So they left¹⁰ the tomb quickly, with fear and great joy, and ran to tell his disciples. But¹¹ Jesus¹² met¹³ them, saying, “Greetings!” They came to him, held on to his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”¹⁴

Then go quickly and tell his disciples (τοῖς μαθηταῖς αὐτοῦ), the angel said. It was accurate and descriptive. The women knew who he meant. They ran to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), Matthew wrote. In the Stephanus Textus Receptus and Byzantine Majority Text Matthew repeated one more time: And as they went to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), behold, Jesus met them.¹⁵ But Jesus said, Go and tell my brothers (τοῖς ἀδελφοῖς μου).

This was before the Holy Spirit was given at Pentecost. This is when I might have imagined some kind of reprimand or rebuke. Granted, Jesus actually believed the Scripture that said, “‘I will strike the shepherd, and the sheep of the flock will be scattered.’”¹⁶ He was probably less likely to reprove his disciples for their “failure” to man up and disobey this Scripture than my misplaced pride and ego would be.

Of course, He didn’t call his disciples my brothers (τοῖς ἀδελφοῖς μου) because of anything they had done, but because of what He had faithfully accomplished for them on the cross. There appears to have been some confusion about what happened that morning (Mark 16:8-11 NET):

Then [Mary Magdalene, Mary the mother of James, and Salome] went out and ran from the tomb, for¹⁷ terror and bewilderment had seized them. And they said¹⁸ nothing to anyone, because they were afraid.

Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. She went out and told those who were with him, while they were mourning¹⁹ and weeping. And when they heard that he was alive and had been seen by her, they did not believe.

Luke added (Luke 24:8-12 NET):

Then the women remembered [Jesus’] words, and when they returned from the tomb, they told all these things to the eleven and to all the rest. Now it was Mary Magdalene, Joanna, Mary the²⁰ mother of James, and the other women with them who²¹ told these things to the apostles. But these words seemed like pure nonsense to them, and they did not believe them. But Peter got up and ran to the tomb. He bent down and saw only the strips of linen cloth; then he went home, wondering what had happened [Table].

John filled in many of the details (John 20:1-17 NET):

Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance. So she went running to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” Then Peter and the other disciple set out to go to the tomb. The two were running together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and saw the strips of linen cloth lying there, but he did not go in. Then Simon²² Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there, and the face cloth, which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. Then the other disciple, who had reached the tomb first, came in, and he saw and believed. (For they did not yet understand the scripture that Jesus must rise from the dead.)

So the disciples went back to their homes.²³ But Mary stood outside the tomb²⁴ weeping. As she wept, she bent down and looked into the tomb. And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” Mary replied, “They have taken my Lord away, and I do not know where they have put him!” When²⁵ she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.²⁶

Jesus²⁷ said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” Jesus²⁸ said to her, “Mary.”²⁹ She turned and said to him in Aramaic,³⁰ “Rabboni” (which means “Teacher”). Jesus³¹ replied, “Do not touch me, for I have not yet ascended to my³² Father. Go to my brothers (τοὺς ἀδελφούς μου ) and tell them, ‘I am ascending to my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν), to my God and your God.’”

I pause here to highlight that Jesus called his disciples my brothers (τοὺς ἀδελφούς μου). Beyond this he called God my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν). This is quite different from what He said to those Judeans who had believed him:³³ You people are from your father the devil (ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου), and you want to do what your father (τοῦ πατρὸς ὑμῶν) desires.³⁴ Here, too, it is not because of anything his disciples had done but what Jesus had accomplished for them on the cross.

John continued (John 20:18-22 NET):

Mary³⁵ Magdalene came and informed the disciples, “I have seen³⁶ the Lord!” And she told them what Jesus had said to her.

On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord [Table]. So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit.

I pause here to highlight how Jesus reprised the scene from creation when the Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.³⁷ So also it is written, Paul contrasted these events, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.³⁸

John continued, quoting Jesus (John 20:23 NET):

If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins, they are forgiven (ἀφέωνται); if you retain anyone’s sins, they are retained.”

Jesus taught us to pray: and forgive (ἄφες) us our debts, as we ourselves have forgiven (ἀφήκαμεν, another form of ἀφίημι) our debtors.³⁹ Then He explained: For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins, your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others, your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins [Table].⁴⁰

John continued (John 20:24-29 NET):

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came [Table]. The other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”

Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.” Thomas⁴¹ replied to him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me?⁴² Blessed are the people who have not seen and yet have believed.”

Mark wrote (Mark 16:14 NET):

Then⁴³ he appeared to the Eleven themselves, while they were eating, and he rebuked (ὠνείδισεν, a form of ὀνειδίζω) them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.

I’ve heard that Peter was the source for Mark’s Gospel account. It is interesting to consider that Peter, who did not make any mental connection to Jesus’ teaching when he entered the empty tomb, recalled Jesus’ rebuke for unbelief while John, who believed when he entered the empty tomb, illustrated the love of Christ that surpasses knowledge,⁴⁴ showing how often Jesus intervened with personal appearances to cause his unbelieving brothers to believe.

Likewise, only Mark’s Gospel reveals that the women said nothing to anyone, because they were afraid.⁴⁵ This was presumably before they encountered Jesus and left the tomb quickly, with fear and great joy, and ran to tell his disciples.⁴⁶ Putting these accounts together helps me see that Jesus’ love for his female brothers who came early that Sunday morning to the tomb was the same. He didn’t wait around for his brothers to meet Him in Galilee: “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”⁴⁷ Going to Galilee to meet Jesus was not the act that defined Jesus’ brothers.

Jesus spoke the words, “my brothers,” and made it so, overwhelming their unbelief (even Mary Magdalene came at the appointed time seeking a corpse rather than a living God) with his presence. And we know that all things work together for good for those who love God, who are called according to his purpose,⁴⁸ Paul wrote. And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.⁴⁹

Paul wrote (1 Corinthians 15:1-11 NET):

Now I want to make clear for you, brothers and sisters (ἀδελφοί, another form of ἀδελφός), 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, then to the twelve. Then he appeared to more than 500 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. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but⁵⁰ the grace of God with me. Whether then it was I or they, this is the way we preach and this is the way you believed.

A table comparing the Greek of Hebrews 2:12 and that of Psalm 22:22 (21:23) in the Septuagint follows:

Hebrews 2:12 (NET Parallel Greek)	Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
ἀπαγγελῶ τὸ ὄνομα σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Hebrews 2:12 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will proclaim your name to my brothers; in the midst of the assembly I will praise you.	I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

A table comparing the Greek of Matthew 26:31b and that of Zechariah 13:7 in the Septuagint follows:

Matthew 26:31b (NET Parallel Greek)	Zechariah 13:7b (Septuagint BLB)	Zechariah 13:7b (Septuagint Elpenor)
πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα
Matthew 26:31b (NET)	Zechariah 13:7b (NETS)	Zechariah 13:7b (English Elpenor)
I will strike the shepherd, and the sheep of the flock will be scattered.	Smite the shepherds, and remove the sheep	smite the shepherds, and draw out the sheep

Tables comparing Psalm 22:22 and Zechariah 13:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:22 (21:23) and Zechariah 13:7 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 28:1-4; 28:6; 28:8-10; Mark 16:8; 16:10; Luke 24:10; John 20:6; 20:10, 11; 20:14-17; 20:18; 20:28, 29; Mark 16:14 and 1 Corinthians 15:10 in the NET and KJV follow.

Psalm 22:22 (Tanakh)	Psalm 22:22 (KJV)	Psalm 22:22 (NET)
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare your name to my countrymen. In the middle of the assembly I will praise you.

Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

Zechariah 13:7 (Tanakh)	Zechariah 13:7 (KJV)	Zechariah 13:7 (NET)
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	“Awake, sword, against my shepherd, against the man who is my associate,” says the Lord of Heaven’s Armies. “Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones.

Zechariah 13:7 (Septuagint BLB)	Zechariah 13:7 (Septuagint Elpenor)
ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπ᾽ ἄνδρα πολίτην μου λέγει κύριος παντοκράτωρ πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ τοὺς ποιμένας	Ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπὶ ἄνδρα πολίτην μου, λέγει Κύριος παντοκράτωρ· πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα, καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ τοὺς ποιμένας
Zechariah 13:7 (NETS)	Zechariah 13:7 (English Elpenor)
“Awake, O sword, against my shepherds and against his fellow citizen,” says the Lord Almighty. Smite the shepherds, and remove the sheep, and I will bring my hand against the shepherds.	Awake, O sword, against my shepherds, and against the man [who is] my citizen, saith the Lord Almighty: smite the shepherds, and draw out the sheep: and I will bring mine hand upon the little ones.

Matthew 28:1-4 (NET)	Matthew 28:1-4 (KJV)
Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.	In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν \|Μαριὰμ\| ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον

Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου

His appearance was like lightning, and his clothes were white as snow.

His countenance was like lightning, and his raiment white as snow:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων

The guards were shaken and became like dead men because they were so afraid of him.

And for fear of him the keepers did shake, and became as dead men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι

Matthew 28:6 (NET)	Matthew 28:6 (KJV)
He is not here, for he has been raised, just as he said. Come and see the place where he was lying.	He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος

Matthew 28:8-10 (NET)	Matthew 28:8-10 (KJV)
So they left the tomb quickly, with fear and great joy, and ran to tell his disciples.	And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου

But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ο ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω

Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐταῖς ὁ Ἰησοῦς· μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κακεῖ με ὄψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν κακει με οψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν και εκει με οψονται

Mark 16:8 (NET)	Mark 16:8 (KJV)
Then they went out and ran from the tomb, for terror and bewilderment had seized them. And they said nothing to anyone, because they were afraid.	And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν· ἐφοβοῦντο γάρ	και εξελθουσαι ταχυ εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ	και εξελθουσαι εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ

Mark 16:10 (NET)	Mark 16:10 (KJV)
She went out and told those who were with him, while they were mourning and weeping.	And she went and told them that had been with him, as they mourned and wept.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ᾿ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν

Luke 24:10 (NET)	Luke 24:10 (KJV)
Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles.	It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία ἡ Ἰακώβου καὶ αἱ λοιπαὶ σὺν αὐταῖς. ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια η ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα

John 20:6 (NET)	John 20:6 (KJV)
Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there,	Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ ὀθόνια κείμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα

John 20:10, 11 (NET)	John 20:10, 11 (KJV)
So the disciples went back to their homes.	Then the disciples went away again unto their own home.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί	απηλθον ουν παλιν προς εαυτους οι μαθηται	απηλθον ουν παλιν προς εαυτους οι μαθηται

But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον

John 20:14-17 (NET)	John 20:14-17 (KJV)
When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.	And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ο ιησους εστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ιησους εστιν

Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ· κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, καγὼ αὐτὸν ἀρῶ	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που αυτον εθηκας καγω αυτον αρω	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που εθηκας αυτον καγω αυτον αρω

Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni” (which means “Teacher”).

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἑβραϊστί· ραββουνι (ὃ λέγεται διδάσκαλε).	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε

Jesus replied, “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς· ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων

John 20:18 (NET)	John 20:18 (KJV)
Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them what Jesus had said to her.	Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη

John 20:28, 29 (NET)	John 20:28, 29 (KJV)
Thomas replied to him, “My Lord and my God!”	And Thomas answered and said unto him, My Lord and my God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριος μου καὶ ὁ θεός μου	και απεκριθη ο θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου	και απεκριθη θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου

Jesus said to him, “Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed.”

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· ὅτι ἑώρακας με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες	λεγει αυτω ο ιησους οτι εωρακας με θωμα πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες	λεγει αυτω ο ιησους οτι εωρακας με πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες

Mark 16:14 (NET)	Mark 16:14 (KJV)
Then he appeared to the Eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.	Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῞Υστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν

1 Corinthians 15:10 (NET)	1 Corinthians 15:10 (KJV)
But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.	But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι

Psalm 22, Part 14

Back to Forgiveness and my Religious Mind

Back to Wonders and False Wonders, Part 1

Back to Matthew 8:23-34

¹ Hebrews 2:10-12 (NET)

² The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

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

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had απο της θυρας (KJV: from the door) here. The NET parallel Greek text and NA²⁸ did not.

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

⁶ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει.

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

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

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ο κυριος (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ἀπελθοῦσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξελθουσαι (KJV: they departed).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου (KJV: And as they went to tell his disciples) preceding but (KJV: behold). The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹³ The NET parallel Greek text and NA²⁸ had ὑπήντησεν (a form of ὑπαντάω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απηντησεν.

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

¹⁵ Matthew 28:9a (KJV)

¹⁶ Matthew 26:31b (NET) Table

¹⁷ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

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

¹⁹ The NET parallel Greek text had πενθοῦσι here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had πενθοῦσιν (KJV: they mourned).

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ἡ preceding mother of James. The Stephanus Textus Receptus did not.

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αι (KJV: which) here. The NET parallel Greek text and NA²⁸ did not.

²² The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET) preceding Simon. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²³ The NET parallel Greek text and NA²⁸ had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτους (KJV: their own home).

²⁴ The NET parallel Greek text and NA²⁸ had τῷ μνημείῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had το μνημειον (KJV: at the sepulchre) in the accusative case.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁹ The NET parallel Greek text and NA²⁸ had Μαριάμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁰ The NET parallel Greek text and NA²⁸ had Ἑβραϊστί here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

³² The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

³³ John 8:31a (NET)

³⁴ John 8:44a (NET) Table

³⁵ The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁶ The NET parallel Greek text and NA²⁸ had ἑώρακα in the 1^st person here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακεν (KJV: she had seen) in the 3^rd person. The conjunction ὅτι, which preceded both ἑώρακα and εωρακεν, was treated as an introduction to “a direct speech (In English, it is not translated except by quotation marks)” in the NET and was translated that in the KJV.

³⁷ Genesis 2:7 (NET) Table

³⁸ 1 Corinthians 15:45 (NET)

³⁹ Matthew 6:12 (NET) Table

⁴⁰ Matthew 6:14, 15 (NET)

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not. The Stephanus Textus Receptus had the article ο preceding Thomas. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴² The Stephanus Textus Receptus had θωμα (KJV: Thomas) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴³ The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁴ Ephesians 3:19 (NET)

⁴⁵ Mark 16:8b (NET)

⁴⁶ Matthew 28:8 (NET)

⁴⁷ Matthew 28:10 (NET)

⁴⁸ Romans 8:28 (NET)

⁴⁹ John 12:32 (NET)

⁵⁰ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

The New Covenant, Part 3

Posted on July 2, 2022 by admin

In an article, “All of America Must Be a Hard Target to Prevent Mass Shootings,” James Pinkerton wrote:

Reacting to an earlier school shooting, former Los Angeles police officer J. Warner Wallace identified four driving causes: “an increase in social media use”; “an increased dependency on prescription medicine”; “an increase in single parent households”; and “a decrease in traditional Christian values,” including, we can add, the belief that bad people go to hell where they are tormented forever. It’s too bad that the idea of hell, just as the notion of evil, has been mostly banished by our secular culture.

This article was written in response to the school shooting in Uvalde, Texas.

On May 24, 2022, 18-year-old Salvador Ramos fatally shot nineteen students and two teachers, and wounded seventeen other people, at Robb Elementary School in Uvalde, Texas, United States.¹

Mr. Ramos didn’t surrender to authorities but fought apparently to the death. If he had been raised with “‘traditional Christian values,’ including…the belief that bad people go to hell where they are tormented forever” would he have feared death more? Would he have feared death enough to dissuade him from shooting 39 people including his grandmother?² Clearly, I don’t know the answer to those questions, but asking them helps me understand why some would prefer to deprive Mr. Ramos (and everyone else) of weapons that can kill so many so fast.

Fear of death didn’t dissuade Adam and Eve from eating the fruit God had forbidden. Granted, death may have been an abstract concept until Cain killed Abel. The law God gave to Israel added many fearful punishments including death (Exodus 21:12-22:20; Leviticus 7:20-27; 19:5-10; 20:1-9; 24:13-23; 26:14-38) for noncompliance. Israel didn’t keep the law in a way that satisfied God.

People may have been more or less satisfied with the law depending on whether they were victimized by lawbreakers or not. I know none of the children or adults killed or wounded in Uvalde at the Robb Elementary School. I’m more or less satisfied that the laws in Uvalde did what they could. At least, I’m not persuaded that any new laws would help significantly to prevent such killings.

Mr. Ramos seemed willing to die for his cause, whatever he perceived that cause to be.³

“Ramos’s social media acquaintances said he openly abused animals such as cats and would livestream the abuse on Yubo.^[111] Other social media acquaintances said that he would also livestream himself on Yubo threatening to kidnap and rape girls who used the app, as well as threatening to commit a school shooting.^[109] “On May 14, Ramos sent a private Instagram message reading, ’10 more days’. A person responded, ‘Are you going to shoot up a school or something?’ He replied, ‘No, stop asking dumb questions. You’ll see.’

Neither the law nor the fear of death deterred him from his course. At least, no one has reported that he curled up in a fetal position and cried when surrounded by armed men. Perhaps, there were no witnesses by that point.

Paul wrote (Romans 8:3, 4 NET):

God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

This fulfillment of the righteous requirement of the law…in us, who…walk according to the Spirit got short shrift from me when avoiding hell was my hope of “salvation.” Jesus Christ died and rose from the dead to save each of us first and foremost from our sinful selves.

Paul continued (Romans 8:5 NET):

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

What is born of the flesh is flesh, Jesus told Nicodemus, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’⁴

Now the works of the flesh are obvious, Paul wrote, sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!⁵

For those who live according to the flesh have their outlook shaped by the things of the flesh…For the outlook of the flesh is death…because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh cannot please God.⁶

You people are from your father the devil, and you want to do what your father desires,⁷ Jesus said to those Judeans who had believed him,⁸ arguably the best of the best at suppressing the sins of the flesh while still in the flesh. I already admitted I didn’t take Jesus seriously here until recently.

I recall when my mother tried to teach me about hell by putting my hand in a gas flame on the stove. She failed. She wasn’t strong enough, whether physically or emotionally, to overcome my resistance.

That sounds obscene without context, but frankly, I don’t remember the context. I probably said or did something that highly offended her. I did that often. She told me many times how often she was surprised by the sinfulness of her precious first born baby boy. This was long after I had said a sinner’s prayer to Jesus to escape hell.

Mom was consistent in her expectation that someone born of God should be different. I see that now. At the time she was up against a religious establishment that defended its religious traditions, and I had said the sinner’s prayer those traditions required. At that time I resented being called sinful. So I lived 65 years before I could or would acknowledge that I in my flesh was from [my] father the devil.

Jesus continued to describe my father and my unwitting relationship to him (John 8:44b-46a NET):

He was a murderer from the beginning, and does not uphold the truth because there is no truth in him. Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies [Table]. But because I am telling you the truth, you do not believe me. Who among you can prove me guilty of any sin? [Table]

Jesus was not some egoist bolstering his own self-esteem by denigrating others. He is God, come to earth as a human being to, among other things, teach us what we did not understand, what we refused to understand, about ourselves (John 8:46b, 47 NET).

If I am telling you the truth, why don’t you believe me [Table]? The one who belongs to God listens and responds to God’s words. You don’t listen and respond because you don’t belong to God.

I hear this as a relative measure. For I know that nothing good lives in me, Paul wrote, that is, in my flesh. For I want to do the good, but I cannot do it.⁹ Even here, though, Paul recognized God’s law as the good (Romans 7:10b-12 NET):

So¹⁰ I found that the very commandment that was intended to bring life brought death! For sin, seizing the opportunity through the commandment, deceived me and through it I died. So then, the law is holy, and the commandment is holy, righteous, and good.

Now one of the experts in the law came and heard them [Pharisees and Herodians…Sadducees (who say there is no resurrection)] debating (Mark 12:28-34a NET).

When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table]. The second is: ‘Love your neighbor as yourself.’ There is no other commandment greater than these.” The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings and sacrifices” [Table]. When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

Paul continued (Romans 7:13-17 NET):

Did that which is good, then, become¹¹ death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. For we know that the law is spiritual—but I am unspiritual (KJV: carnal), sold into slavery to sin [Table]. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table].

I wasn’t so clear. The good was what I wanted, irrespective of God’s law. My faith in this understanding of the good reached its zenith when I became an atheist, but it didn’t vanish overnight. God’s laws were added more or less reluctantly over time to my understanding of the good as what I wanted, but still may not have entirely supplanted it on a day-to-day basis.

While I might have seen some benefit to a law that inhibits you from messing around with my wife, if I wanted yours more than you did and she wanted me more than you, I was kind of fuzzy why you or God should interfere with the good we wanted. So, I “loved” and lusted after a friend’s wife for twenty years.

To Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table] was a tall order when I thought of love as my feeling. It was all but impossible when I thought of the Gospel as an ultimatum: “Believe in the Lord Jesus Christ or burn in hell for all eternity.” Socialized as a male American after Adolf Hitler’s death, during the reigns of Chairman Mao and Nikita Khrushchev anyone who made such an ultimatum was not one to be loved, but someone to be resisted to the death.

A better understanding of love (1 Corinthians 13) helped me to begin to love God. Even when I thought Paul’s description of love was rules for me to obey in my own strength, it gave me more practical things to do than trying to conjure a feeling of love. When I began to understand Paul’s description as God’s love, given freely to us as an aspect of the fruit of his Holy Spirit, everything began to change for the better. I began, in fact, to be born from above in practice.

“For no good tree bears bad fruit, Jesus taught, nor again¹² does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from brambles. The good person out of the good treasury of his¹³ heart produces good, and the evil person¹⁴ out of his evil treasury¹⁵ produces evil, for his mouth speaks from what fills¹⁶ his¹⁷ heart.¹⁸

I didn’t know Mr. Ramos. I know the fruit of the Spirit through the word of God and personal experience. Mr. Ramos was not led by God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control when he shot 39 people. You people are from your father the devil, Jesus warned, and you want to do what your father desires. He was a murderer from the beginning…¹⁹

United States Congressmen take an oath of office:²⁰

“I do solemnly swear (or affirm) that I will support and defend the Constitution of the United States against all enemies, foreign and domestic; that I will bear true faith and allegiance to the same; that I take this obligation freely, without any mental reservation or purpose of evasion; and that I will well and faithfully discharge the duties of the office on which I am about to enter: So help me God.”

Members of the U.S. Congress have forsworn themselves to enact legislation to infringe “the right of the people to keep and bear Arms.”²¹ And the President of the United States, who made a similar oath,²² signed that legislation.²³ Mr. Ramos’ acts of political terrorism have apparently succeeded where others have failed. Was this his conscious purpose and cause? I have no way of knowing.

Jesus warned us of a powerful liar and murderer who incites people to obey his will (John 8:44b, 44a NET):

He was a murderer from the beginning, and does not uphold the truth because there is no truth in him. Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies.

You people are from your father the devil, and you want to do what your father desires.

Do not be amazed that I said to you, Jesus said, ‘You must all be born from above.’²⁴

As I wrote this essay the Supreme Court of the United States of America barely affirmed the rather obvious fact that no right of abortion is mentioned in the document that constitutes the federal government of the United States. What impact might this tepid affirmation have on those who want a right of abortion, who want to destroy their unborn children, who want me (among others) to consider them righteous if they do so? I don’t know.

Considering the question, however, helps to confirm for me the relative futility of political action vis-a-vis the privilege of sharing the good news that Christ Jesus came into the world to save sinners, of whom I am the foremost (πρῶτος).²⁵ In other words, God in Christ has done all the heavy lifting to save sinners like you and me from our sinful selves. Know Him. [T]his is eternal life,²⁶ Jesus prayed.

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds, and I will inscribe them on their hearts. And I will be their God, and they will be my people.

And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest.

For I will be merciful toward their evil deeds, and their sins I will remember no longer” [Table].²⁷

Tables comparing Romans 7:13; Luke 6:43 and 6:45 in the NET and KJV follow.

Romans 7:13 (NET)	Romans 7:13 (KJV)
Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.	Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο· ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία, διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον, ἵνα γένηται καθ᾿ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς	το ουν αγαθον εμοι γεγονεν θανατος μη γενοιτο αλλα η αμαρτια ινα φανη αμαρτια δια του αγαθου μοι κατεργαζομενη θανατον ινα γενηται καθ υπερβολην αμαρτωλος η αμαρτια δια της εντολης	το ουν αγαθον εμοι γεγονεν θανατος μη γενοιτο αλλα η αμαρτια ινα φανη αμαρτια δια του αγαθου μοι κατεργαζομενη θανατον ινα γενηται καθ υπερβολην αμαρτωλος η αμαρτια δια της εντολης

Luke 6:43 (NET)	Luke 6:43 (KJV)
“For no good tree bears bad fruit, nor again does a bad tree bear good fruit,	For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐ γάρ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν	ου γαρ εστιν δενδρον καλον ποιουν καρπον σαπρον ουδε δενδρον σαπρον ποιουν καρπον καλον	ου γαρ εστιν δενδρον καλον ποιουν καρπον σαπρον ουδε δενδρον σαπρον ποιουν καρπον καλον

Luke 6:45 (NET)	Luke 6:45 (KJV)
The good person out of the good treasury of his heart produces good, and the evil person out of his evil treasury produces evil, for his mouth speaks from what fills his heart.	A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας αυτου προφερει το αγαθον και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου της καρδιας αυτου προφερει το πονηρον εκ γαρ του περισσευματος της καρδιας λαλει το στομα αυτου	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας αυτου προφερει το αγαθον και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου της καρδιας αυτου προφερει το πονηρον εκ γαρ του περισσευματος της καρδιας λαλει το στομα αυτου

Back to Christianity, Part 2

Back to Christ-Centered Preaching, Chapter 5

¹ “Robb Elementary School shooting,” Wikipedia

² “Robb Elementary School shooting,” Wikipedia: “Earlier in the day, he shot his grandmother in the forehead at home, severely wounding her.”

³ From “Robb Elementary School shooting – Perpetrator,” Wikipedia

⁴ John 3:6, 7 (NET)

⁵ Galatians 5:19-21 (NET) Table

⁶ Romans 8:5-8 (NET)

⁷ John 8:44a (NET) Table

⁸ John 8:31a (NET)

⁹ Romans 7:18 (NET) Table

¹⁰ In the NET parallel Greek text and NA²⁸ verse 10 begins with ἐγὼ δὲ ἀπέθανον (NET: and I died). These words conclude verse 9 in the Stephanus Textus Receptus and Byzantine Majority Text.

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

¹² The NET parallel Greek text and NA²⁸ had πάλιν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπος here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had θησαυρου της καρδιας αυτου (KJV: treasure of his heart) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding what fills (KJV: abundance). The NET parallel Greek text and NA²⁸ did not.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding heart. The NET parallel Greek text and NA²⁸ did not.

¹⁸ Luke 6:43-45 (NET)

¹⁹ John 8:44a (NET) Table

²⁰ SENATE AND HOUSE OF REPRESENTATIVES OATH OF OFFICE

²¹ The Second Amendment to the U.S. Constitution: “A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.”

²² Oath of Office for the Presidency

²³ “Joe Biden Signs Gun Control Law: ‘There’s Much More Work to Do’,” Breitbart

²⁴ John 3:7 (NET)

²⁵ 1 Timothy 1:15b (ESV)

²⁶ John 17:3 (NET)

²⁷ Hebrews 8:8b-12 (NET) [See Greek comparison tables]

Father, Son and Holy Spirit – Part 5

Posted on June 23, 2022 by admin

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint. There were no occurrences of either in Genesis 1:1-27.

Masoretic Text		Septuagint
Genesis 1:28 (Tanakh) Table	Genesis 1:28 (NET)	Genesis 1:28 (NETS) Table	Genesis 1:28 (English Elpenor)
And G-d (אֱלֹהִים֒) blessed them [man: male and female]; and G-d (אֱלֹהִ֗ים) said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’.	God (‘ĕlōhîm, אלהים) blessed them [humankind] and [Note 57: God (‘ĕlōhîm, אלהים) said] to them, “Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.”	And God (ὁ θεὸς) blessed them [humankind], saying, “Increase, and multiply, and fill the earth, and subdue it, and rule the fish of the sea and the birds of the sky and all the cattle and all the earth and all the creeping things that creep upon the earth.”	And God (ὁ Θεός) blessed them [man: male and female], saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֣רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. But the graciousness of God’s word didn’t end here.

Masoretic Text		Septuagint
Genesis 1:29, 30 (Tanakh)	Genesis 1:29, 30 (NET)	Genesis 1:29, 30 (NETS)	Genesis 1:29, 30 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food [Table];	Then God (‘ĕlōhîm, אלהים) said, “I now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food.	And God (ὁ θεός) said, “See, I have given to you any herbage, sowable, seeding seed, which is over all the earth, and any tree that has in itself fruit of sowable seed—to you it shall be for food— [Table]	And God (ὁ Θεός) said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.
and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so [Table].	And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground—everything that has living breath in it—I give every green plant for food.” It was so.	and to all the wild animals of the earth and to all the birds of the sky and to every creeping thing that creeps on the earth that has in itself the animating force of life,—and all green herbage for food.” And it became so [Table].	And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.

The Hebrew word translated I have given (Tanakh) and give (NET) was נָתַ֨תִּי (nāṯan). It was translated δέδωκα (a form of δίδωμι) in the Septuagint. I tend to understand this giving as a continuation of the blessing, and another example of the graciousness of God’s word. But the addition of the phrase, And it was so, is the form I’ve recognized¹ as describing the power of God’s word: He spoke and it happened as He said.

Masoretic Text		Septuagint
Genesis 1:31 (Tanakh) Table	Genesis 1:31 (NET)	Genesis 1:31 (NETS) Table	Genesis 1:31 (English Elpenor)
And G-d (אֱלֹהִים֙) saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.	God (‘ĕlōhîm, אלהים) saw all that he had made—and it was very good! There was evening, and there was morning, the sixth day.	And God (ὁ θεὸς) saw all the things that he had made, and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day.	And God (ὁ Θεὸς) saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.

Here on the sixth day the qualifier ט֖וֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English, was modified by מְאֹ֑ד (mᵊ’ōḏ) in Hebrew, λίαν in the Septuagint and very in English.

Masoretic Text		Septuagint
Genesis 2:1-3 (Tanakh)	Genesis 2:1-3 (NET)	Genesis 2:1-3 (NETS)	Genesis 2:1-3 (English Elpenor)
And the heaven and the earth were finished, and all the host of them [Table].	The heavens and the earth were completed with everything that was in them.	And the sky and the earth were finished, and all their arrangement [Table].	AND the heavens and the earth were finished, and the whole world of them.
And on the seventh day G-d (אֱלֹהִים֙) finished His work which He had made; and He rested on the seventh day from all His work which He had made [Table].	By the seventh day God (‘ĕlōhîm, אלהים) finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing.	And on the sixth day God (ὁ θεὸς) finished his works that he had made, and he left off on the seventh day from all his works that he had made [Table].	And God (ὁ Θεὸς) finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.
And G-d (אֱלֹהִים֙) blessed the seventh day, and hallowed it; because that in it He rested from all His work which G-d (אֱלֹהִ֖ים) in creating had made [Table].	God (‘ĕlōhîm, אלהים) blessed the seventh day and made it holy because on it he ceased all the work that he (‘ĕlōhîm, אלהים) had been doing in creation.	And God (ὁ θεὸς) blessed the seventh day and hallowed it, because on it he left off from all his works that God (ὁ θεὸς) had begun to make [Table].	And God (ὁ Θεὸς) blessed the seventh day and sanctified it, because in it he ceased from all his works which God (ὁ Θεὸς) began to do.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֤רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. Here it seems the gift of blessing was given to the seventh day of the week.

Masoretic Text		Septuagint
Exodus 20:8-11 (Tanakh)	Exodus 20:8-11 (NET)	Exodus 20:8-11 (NETS)	Exodus 20:8-11 (English Elpenor)
Remember the sabbath day, to keep it holy [Table].	“Remember the Sabbath day to set it apart as holy.	Remember the day of the sabbaths to consecrate it [Table].	Remember the sabbath day to keep it holy.
Six days shalt thou labour, and do all thy work [Table];	For six days you may labor and do all your work,	For six days you shall labor and do all your labor [Table],	Six days thou shalt labour, and shalt perform all thy work.
but the seventh day is a sabbath unto HaShem (לַֽיהֹוָ֣ה) thy G-d (אֱלֹהֶ֗יךָ), in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates [Table];	but the seventh day is a Sabbath to the Lord (Yᵊhōvâ, ליהוה) your God (‘ĕlōhîm, אלהיך); on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates.	but on the seventh day there is Sabbata to the Lord (κυρίῳ) your God (τῷ θεῷ σου). You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you [Table].	But on the seventh day is the sabbath of the Lord (Κυρίῳ) thy God (τῷ Θεῷ σου); on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.
in six days HaShem (יְהֹוָ֜ה) made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore HaShem (יְהֹוָ֛ה) blessed the sabbath day, and hallowed it [Table].	For in six days the Lord (Yᵊhōvâ, יהוה) made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord (Yᵊhōvâ, יהוה) blessed the Sabbath day and set it apart as holy.	For in six days the Lord (κύριος) made the heaven and the earth and the sea and all things in them, and he rested on the seventh day and consecrated it. For this reason the Lord (κύριος) blessed the seventh day and consecrated it [Table].	For in six days the Lord (Κύριος) made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord (Κύριος) blessed the seventh day, and hallowed it.

Will I perceive this as an unwarranted intrusion into my plans and schemes, or as a welcome respite from subsistence?

Jesus faced religious authorities who tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.² I, too, recall after a long week at my subsistence job hearing that god was just more work I should have been doing all along. The Sabbath was made for people, Jesus instructed the Pharisees, not people for the Sabbath.³

And so we sinful people needed some extra instruction to understand to whom this gracious gift was given. Here in the law the sabbath was unto לַֽיהֹוָ֣ה (Yᵊhōvâ) אֱלֹהֶ֗יךָ (‘ĕlōhîm) because יְהֹוָ֜ה (Yᵊhōvâ) made heaven and earth in six days, and rested on the seventh day; wherefore יְהֹוָ֛ה (Yᵊhōvâ) blessed the sabbath day. The introduction of יהוה (Yᵊhōvâ) אֱלֹהִ֖ים (‘ĕlōhîm) in Genesis follows.

Masoretic Text		Septuagint
Genesis 2:4 (Tanakh)	Genesis 2:4 (NET)	Genesis 2:4 (NETS)	Genesis 2:4 (English Elpenor)
These are the generations of the heaven and of the earth when they were created, in the day that HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) made earth and heaven.	This is the account of the heavens and the earth when they were created—when the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made the earth and heavens.	This is the book of the origin of heaven and earth, when it originated, on the day that God (ὁ θεὸς) made the sky and the earth	This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord (Κύριος) God (ὁ Θεὸς) made the heaven and the earth,

The Elpenor Septuagint had the Greek word Κύριος here for the Hebrew יהוה (Yᵊhōvâ). The BLB Septuagint did not.

Masoretic Text		Septuagint
Genesis 2:5-7 (Tanakh)	Genesis 2:5-7 (NET)	Genesis 2:5-7 (NETS)	Genesis 2:5-7 (English Elpenor)
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem (יְהֹוָ֤ה) G-d (אֱלֹהִים֙) had not caused it to rain upon the earth, and there was not a man to till the ground;	Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) had not caused it to rain on the earth, and there was no man to cultivate the ground.	and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God (ὁ θεὸς) had not sent rain upon the earth, and there was not a human to till the earth,	and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God (ὁ Θεὸς) had not rained on the earth, and there was not a man to cultivate it.
but there went up a mist from the earth, and watered the whole face of the ground.	Springs would well up from the earth and water the whole surface of the ground.	yet a spring would rise from the earth and water the whole face of the earth.	But there rose a fountain out of the earth, and watered the whole face of the earth.
Then HaShem (יְהֹוָ֨ה) G-d (אלהים) formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul [Table].	The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.	And God (ὁ θεὸς) formed man, dust from the earth, and breathed into his face a breath of life, and the man became a living being [Table].	And God (ὁ Θεὸς) formed the man [of] dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.

None of these occurrences of יְהֹוָ֨ה (Yᵊhōvâ) in the Masoretic text was corroborated by the Septuagint.

Paul contrasted Adam and Christ (1 Corinthians 15:45-49 NET):

So also it is written, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit. However, the spiritual did not come first, but the natural, and then the spiritual. The first man is from the earth, made of dust; the second man is from heaven [Table]. Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven [Table].

A table comparing the Greek of Paul’s quotation in 1 Corinthians 15:45 to that of Genesis 2:7 in the Septuagint follows:

1 Corinthians 15:45b (NET Parallel Greek)	Genesis 2:7b (Septuagint BLB)	Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν,	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν
1 Corinthians 15:45b (NET)	Genesis 2:7b (NETS)	Genesis 2:7b (English Elpenor)
“The first man, Adam, became a living person”;	the man became a living being.	the man became a living soul.

The Hebrew word translated man in Genesis 2:7 was הָֽאָדָ֗ם (‘āḏām).

Tables comparing Genesis 2:4; 2:5 and 2:6 in the Tanakh, KJV and NET; and tables comparing Genesis 2:4; 2:5 and 2:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.

Genesis 2:4 (Tanakh)	Genesis 2:4 (KJV)	Genesis 2:4 (NET)
These are the generations of the heaven and of the earth when they were created, in the day that HaShem G-d made earth and heaven.	These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,	This is the account of the heavens and the earth when they were created—when the Lord God made the earth and heavens.

Genesis 2:4 (Septuagint BLB)	Genesis 2:4 (Septuagint Elpenor)
αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν	Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο· ᾗ ἡμέρᾳ ἐποίησε Κύριος ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν
Genesis 2:4 (NETS)	Genesis 2:4 (English Elpenor)
This is the book of the origin of heaven and earth, when it originated, on the day that God made the sky and the earth	This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord God made the heaven and the earth,

Genesis 2:5 (Tanakh)	Genesis 2:5 (KJV)	Genesis 2:5 (NET)
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem G-d had not caused it to rain upon the earth, and there was not a man to till the ground;	And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.	Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground.

Genesis 2:5 (Septuagint BLB)	Genesis 2:5 (Septuagint Elpenor)
καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῗλαι οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν	καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ Θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι αὐτήν
Genesis 2:5 (NETS)	Genesis 2:5 (English Elpenor)
and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God had not sent rain upon the earth, and there was not a human to till the earth,	and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was not a man to cultivate it.

Genesis 2:6 (Tanakh)	Genesis 2:6 (KJV)	Genesis 2:6 (NET)
but there went up a mist from the earth, and watered the whole face of the ground.	But there went up a mist from the earth, and watered the whole face of the ground.	Springs would well up from the earth and water the whole surface of the ground.

Genesis 2:6 (Septuagint BLB)	Genesis 2:6 (Septuagint Elpenor)
πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς	πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς
Genesis 2:6 (NETS)	Genesis 2:6 (English Elpenor)
yet a spring would rise from the earth and water the whole face of the earth.	But there rose a fountain out of the earth, and watered the whole face of the earth.

Father, Son and Holy Spirit – Part 6

¹ Genesis 1:3 and Genesis 1:9 (in the Masoretic text)

² Matthew 23:4 (NET) Table

³ Mark 2:27 (NET) Table

The Book of Life, Part 3

Posted on May 31, 2022 by admin

The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people,¹ language, and nation, and all those who live on the earth will worship the beast,² everyone whose³ name⁴ has not been written since the foundation of the world in the⁵ book of life belonging to the Lamb who⁶ was killed.⁷

This is the fullest description of the book of life so far. The Greek words translated the book were τῷ βιβλίῳ in the NET, NA²⁸ and Byzantine Majority Text. In the Stephanus Textus Receptus the feminine article τη preceded the neuter noun βιβλίῳ. That noun in the dative case was followed by a string of three articles, two nouns and a participle all in the genitive case: τῆς ζωῆς τοῦ ἀρνίου τοῦ⁸ ἐσφαγμένου.

For the most part, the genitive is often viewed as the case of possession. In more technical terms one noun in the genitive case helps to qualify another noun by showing its “class” or “kind”.⁹

So I have: “the book of the life of the lamb of the slain,” or “the book of the slain lamb’s life.” Or if one is inclined to play games with gender: “the slain lamb’s book of life.” Once the idea is purged from my thoughts—that the Lord wrote or had a list of personal names since the foundation of the world,¹⁰ that omission from this list condemned one to be thrown into the lake of fire,¹¹ that Peter lied about the existence of this list, writing, The Lord…does not wish for any to perish but for all to come to repentance¹²—it is easy to understand “the book of the life of the lamb of the slain” as the New Testament.

The Greek word translated slain (KJV) and who was killed (NET) was ἐσφαγμένου, a participle of the verb σφάζω: “to kill, butcher, slaughter (by cutting the throat), slay for a sacrifice; to wound, maim, torment.” This word is like a synopsis of Jesus’ earthly ministry.

John¹³ saw Jesus coming toward him and said, “Look, the Lamb (ἀμνὸς) of God who takes away the sin of the world! This is the one about¹⁴ whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’ I did not recognize him, but I came baptizing with water¹⁵ so that he could be revealed to Israel.”¹⁶

After many of his disciples quit following him (John 6:67, 68 NET):

Jesus said to the Twelve, “You don’t want to go away too, do you?” Simon Peter answered him,¹⁷ “Lord, to whom would we go? You have the words of eternal life (ζωῆς αἰωνίου).

If the Holy Spirit had intended for me to understand the book of life as a list of personal names He could have written τῷ ὀνοματογραφίᾳ τῆς ζωῆς. But if anyone says that Jesus’ life is described throughout the Bible, I wouldn’t be inclined to argue. I just didn’t see that for myself until I began to understand that Jesus learned this life from the Scriptures I know as the Old Testament.

First, I had to learn that Jesus expressed genuine surprise when he asked Nicodemus, Are you the teacher of Israel and yet you don’t understand these things?¹⁸ He didn’t ridicule Nicodemus for ignorance of a novel concept that Jesus’ had made up in the moment: Do not be amazed that I said to you, ‘You must all be born from above.’¹⁹ Only then did I begin to recognize his life in the writings of the Old Testament.

The personal name of consequence in the slain Lamb’s book of life is not mine but Christ’s (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

This is not Paul’s hyperbolic expression of his personal devotion to Christ but his declarative statement of mere Christianity. Anything, everything, less is hypocrisy, the work of an actor, one seeking to have [one’s] own righteousness derived from the law,²⁰ one rejecting the righteousness that comes by way of Christ’s faithfulness.²¹

He humbled himself by becoming obedient to the point of death—even death on a cross! As a result God highly exalted him and gave him the name (ὄνομα) that is above every name (ὄνομα), so that at the name (ὀνόματι, a form of ὄνομα) of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.²²

The Greek word translated Jesus was Ἰησοῦ, a form of Ἰησοῦς. In the Septuagint Ἰησοῦ and Ἰησοῦς are the Greek name of Joshua (Exodus 17:9, 10 NET).

So Moses said to Joshua (Ἰησοῦ), “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

So Joshua (Ἰησοῦς) fought against Amalek just as Moses had instructed him, and Moses and Aaron and Hur went up to the top of the hill [Table].

So even the name above every name has more to do with the reputation of One than his personal name. Joshua did many wonderful things, but it is not before Joshua that every knee will bow. Joshua is not the Lord that every tongue will confess because his name is Ἰησοῦς in Greek.

Another occurrence of the Lamb’s book of life follows (Revelation 21:27 NET):

but nothing ritually unclean²³ will ever enter into [the holy city, Jerusalem], nor anyone who does²⁴ what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life.

Again, names was added by the translators: but only those…written in the Lamb’s book of life. Here the book doesn’t seem like a literal book at all. Being written in the Lamb’s book of life sounds more like a euphemism for having a share in the Lamb’s life, for being in Christ (Philippians 3:5-11 NET):

I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless [Table]. But²⁵ these assets I have come to regard as liabilities because of Christ. More than that,²⁶ I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!—that I may gain Christ [Table] and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness. My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead [Table].

Given this, I would understand one not found written in the book of life²⁷ as a euphemism for one not in Christ. I’ll consider one more occurrence of the book of life (Revelation 20:11, 12 NET).

Then I saw a large white throne and the one who was seated on it;²⁸ the earth and the heaven fled from his presence,²⁹ and no place was found for them. And I saw the dead, the³⁰ great and the³¹ small, standing before the throne.³² Then books were opened,³³ and another book was opened³⁴—the book of life. So the dead were judged by what was written in the books, according to their deeds.

A note (34) in the NET acknowledged that ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς is literally “another book was opened, which is of life.” I can understand these books concretely as the Bible with the New Testament which is of life highlighted: the dead were judged by what was written in the books, according to their deeds.³⁵

You yourselves are our letter, Paul wrote (2 Corinthians 3:2-11 NET):

written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.³⁶
Now we have such confidence in God through Christ. Not that we are adequate in ourselves to consider anything as if it were coming from ourselves, but our adequacy is from God, who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills,³⁷ but the Spirit gives life.
But if the ministry that produced death—carved in letters on³⁸ stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective) [Table], how much more glorious will the ministry of the Spirit be? For if there was glory in the ministry that produced condemnation (κατακρίσεως, a form of κατάκρισις), how much more does the ministry that produces righteousness excel in glory! For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it [Table]. For if what was made ineffective came with glory, how much more has what remains come in glory!

Conversely, I can understand “another book was opened, which is of life” abstractly as Christ Himself at the very moment when those whose life is hidden with Christ appear (Colossians 3:1-4 NET).

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your³⁹ life) appears, then you too will be revealed in glory with him.

I can’t understand the dead being judged by a list of personal names to which they have had no access. So the dead were judged (ἐκρίθησαν, a form of κρίνω) by what was written in the books, according to their deeds (ἔργα, a form of ἔργον).⁴⁰ Jesus said, (John 3:16-21 ESV):

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn (κρίνῃ, another form of κρίνω) the world, but in order that the world might be saved through him [Table]. Whoever believes in him is not condemned (κρίνεται, another form of κρίνω), but whoever does not believe is condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the only Son of God. And this is the judgment (κρίσις): the light has come into the world, and people loved the darkness rather than the light because their works (ἔργα, a form of ἔργον) were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works (ἔργα, a form of ἔργον) should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works (ἔργα, a form of ἔργον) have been carried out (εἰργασμένα, a form of ἐργάζομαι) in God.”

For many live, Paul wrote, about whom I have often told you, and now, with tears (Philippians 3:18-21 NET):

I tell you that they are the enemies of the cross of Christ. Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. But our citizenship is in heaven—and we also eagerly await a savior from there, the Lord Jesus Christ, who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself [Table].

Does Jesus’ power (ἐνέργειαν, a form of ἐνέργεια; KJV: working) by which he is able to subject all things to himself extend to the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things⁴¹? I tend to answer this question in the affirmative because I remember when I believed none of it. I remember what “living” was like when I was written in the book of the slain Lamb’s life in these negative terms.

Tables comparing Exodus 17:9 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 17:9 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:7, 8; John 1:29-31; 6:68; Revelation 21:27; Philippians 3:7; Revelation 20:11, 12; 2 Corinthians 3:3; 3:6 and Colossians 3:4 in the NET and KJV follow.

Exodus 17:9 (Tanakh)	Exodus 17:9 (KJV)	Exodus 17:9 (NET)
And Moses said unto Joshua: ‘Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of G-d in my hand.’	And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.	So Moses said to Joshua, “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

Exodus 17:9 (Septuagint BLB)	Exodus 17:9 (Septuagint Elpenor)
εἶπεν δὲ Μωυσῆς τῷ Ἰησοῦ ἐπίλεξον σεαυτῷ ἄνδρας δυνατοὺς καὶ ἐξελθὼν παράταξαι τῷ Αμαληκ αὔριον καὶ ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς κορυφῆς τοῦ βουνοῦ καὶ ἡ ῥάβδος τοῦ θεοῦ ἐν τῇ χειρί μου	εἶπε δὲ Μωυσῆς τῷ ᾿Ιησοῦ· ἐπίλεξον σεαυτῷ ἄνδρας δυνατοὺς καὶ ἐξελθὼν παράταξαι τῷ ᾿Αμαλὴκ αὔριον, καὶ ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς κορυφῆς τοῦ βουνοῦ, καὶ ἡ ράβδος τοῦ Θεοῦ ἐν τῇ χειρί μου
Exodus 17:9 (NETS)	Exodus 17:9 (English Elpenor)
iAnd Moyses said to Iesous, “Choose for yourself capable men, and go forth, and set up in battle array with Amalek tomorrow. And look, I stand on top of the hill, and the rod of God is in my hand.”	And Moses said to Joshua, Choose out for thyself mighty men, and go forth and set the army in array against Amalec to-morrow; and, behold, I [shall] stand on the top of the hill, and the rod of God [will be] in my hand.

Revelation 13:7, 8 (NET)	Revelation 13:7, 8 (KJV)
The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people, language, and nation,	And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|καὶ ἐδόθη αὐτῷ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς,\| καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος	και εδοθη αυτω πολεμον ποιησαι μετα των αγιων και νικησαι αυτους και εδοθη αυτω εξουσια επι πασαν φυλην και γλωσσαν και εθνος	και εδοθη αυτω ποιησαι πολεμον μετα των αγιων και νικησαι αυτους και εδοθη αυτω εξουσια επι πασαν φυλην και λαον και γλωσσαν και εθνος

and all those who live on the earth will worship the beast, everyone whose name has not been written since the foundation of the world in the book of life belonging to the Lamb who was killed.

And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς, οὗ οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου	και προσκυνησουσιν αυτω παντες οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα εν τη βιβλω της ζωης του αρνιου εσφαγμενου απο καταβολης κοσμου	και προσκυνησουσιν αυτω παντες οι κατοικουντες επι της γης ων ου γεγραπται το ονομα εν τω βιβλιω της ζωης του αρνιου του εσφαγμενου απο καταβολης κοσμου

John 1:29-31 (NET)	John 1:29-31 (KJV)
On the next day John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away the sin of the world!	The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν καὶ λέγει· ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου	τη επαυριον βλεπει ο ιωαννης τον ιησουν ερχομενον προς αυτον και λεγει ιδε ο αμνος του θεου ο αιρων την αμαρτιαν του κοσμου	τη επαυριον βλεπει ο ιωαννης τον ιησουν ερχομενον προς αυτον και λεγει ιδε ο αμνος του θεου ο αιρων την αμαρτιαν του κοσμου

This is the one about whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’

This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὗτος ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον· ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθεν μου γέγονεν, ὅτι πρῶτος μου ἦν	ουτος εστιν περι ου εγω ειπον οπισω μου ερχεται ανηρ ος εμπροσθεν μου γεγονεν οτι πρωτος μου ην	ουτος εστιν περι ου εγω ειπον οπισω μου ερχεται ανηρ ος εμπροσθεν μου γεγονεν οτι πρωτος μου ην

I did not recognize him, but I came baptizing with water so that he could be revealed to Israel.”

And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾿ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων	καγω ουκ ηδειν αυτον αλλ ινα φανερωθη τω ισραηλ δια τουτο ηλθον εγω εν τω υδατι βαπτιζων	καγω ουκ ηδειν αυτον αλλ ινα φανερωθη τω ισραηλ δια τουτο ηλθον εγω εν τω υδατι βαπτιζων

John 6:68 (NET)	John 6:68 (KJV)
Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.	Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη αὐτῷ Σίμων Πέτρος· κύριε, πρὸς τίνα ἀπελευσόμεθα; ρήματα ζωῆς αἰωνίου ἔχεις	απεκριθη ουν αυτω σιμων πετρος κυριε προς τινα απελευσομεθα ρηματα ζωης αιωνιου εχεις	απεκριθη ουν αυτω σιμων πετρος κυριε προς τινα απελευσομεθα ρηματα ζωης αιωνιου εχεις

Revelation 21:27 (NET)	Revelation 21:27 (KJV)
but nothing ritually unclean will ever enter into it, nor anyone who does what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life.	And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου	και ου μη εισελθη εις αυτην παν κοινουν και ποιουν βδελυγμα και ψευδος ει μη οι γεγραμμενοι εν τω βιβλιω της ζωης του αρνιου	και ου μη εισελθη εις αυτην παν κοινον και ποιουν βδελυγμα και ψευδος ει μη οι γεγραμμενοι εν τω βιβλιω της ζωης του αρνιου

Philippians 3:7 (NET)	Philippians 3:7 (KJV)
But these assets I have come to regard as liabilities because of Christ.	But what things were gain to me, those I counted loss for Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
[Ἀλλὰ] ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν	αλλ ατινα ην μοι κερδη ταυτα ηγημαι δια τον χριστον ζημιαν	αλλ ατινα ην μοι κερδη ταυτα ηγημαι δια τον χριστον ζημιαν

Revelation 20:11, 12 (NET)	Revelation 20:11, 12 (KJV)
Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them.	And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπ᾿ \|αὐτόν\|, οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανὸς καὶ τόπος οὐχ εὑρέθη αὐτοῖς	και ειδον θρονον λευκον μεγαν και τον καθημενον επ αυτου ου απο προσωπου εφυγεν η γη και ο ουρανος και τοπος ουχ ευρεθη αυτοις	και ειδον θρονον μεγαν λευκον και τον καθημενον επ αυτον ου απο προσωπου εφυγεν η γη και ο ουρανος και τοπος ουχ ευρεθη αυτοις

And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened—the book of life. So the dead were judged by what was written in the books, according to their deeds.

And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου. καὶ βιβλία ἠνοίχθησαν, καὶ ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς, καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα αὐτῶν	και ειδον τους νεκρους μικρους και μεγαλους εστωτας ενωπιον του θεου και βιβλια ηνεωχθησαν και βιβλιον αλλο ηνεωχθη ο εστιν της ζωης και εκριθησαν οι νεκροι εκ των γεγραμμενων εν τοις βιβλιοις κατα τα εργα αυτων	και ειδον τους νεκρους τους μεγαλους και τους μικρους εστωτας ενωπιον του θρονου και βιβλια ηνεωχθησαν και αλλο βιβλιον ηνεωχθη ο εστιν της ζωης και εκριθησαν οι νεκροι εκ των γεγραμμενων εν τοις βιβλιοις κατα τα εργα αυτων

2 Corinthians 3:3 (NET)	2 Corinthians 3:3 (KJV)
revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.	Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾿ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ᾿ ἐν πλαξὶν καρδίαις σαρκίναις	φανερουμενοι οτι εστε επιστολη χριστου διακονηθεισα υφ ημων εγγεγραμμενη ου μελανι αλλα πνευματι θεου ζωντος ουκ εν πλαξιν λιθιναις αλλ εν πλαξιν καρδιας σαρκιναις	φανερουμενοι οτι εστε επιστολη χριστου διακονηθεισα υφ ημων εγγεγραμμενη ου μελανι αλλα πνευματι θεου ζωντος ουκ εν πλαξιν λιθιναις αλλ εν πλαξιν καρδιαις σαρκιναις

2 Corinthians 3:6 (NET)	2 Corinthians 3:6 (KJV)
who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.	Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος· τὸ γὰρ γράμμα \|ἀποκτέννει\|, τὸ δὲ πνεῦμα ζῳοποιεῖ	ος και ικανωσεν ημας διακονους καινης διαθηκης ου γραμματος αλλα πνευματος το γαρ γραμμα αποκτεινει το δε πνευμα ζωοποιει	ος και ικανωσεν ημας διακονους καινης διαθηκης ου γραμματος αλλα πνευματος το γαρ γραμμα αποκτενει το δε πνευμα ζωοποιει

Colossians 3:4 (NET)	Colossians 3:4 (KJV)
When Christ (who is your life) appears, then you too will be revealed in glory with him.	When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν ὁ Χριστὸς φανερωθῇ (ἡ ζωὴ \|ὑμῶν\|), τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ	οταν ο χριστος φανερωθη η ζωη ημων τοτε και υμεις συν αυτω φανερωθησεσθε εν δοξη	οταν ο χριστος φανερωθη η ζωη ημων τοτε και υμεις συν αυτω φανερωθησεσθε εν δοξη

Back to Christianity, Part 6

Back to Who Am I? Part 16

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 2

Back to Christ-Centered Preaching, Chapter 3

¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καὶ λαὸν here. The Stephanus Textus Receptus did not.

² The NET parallel Greek text and NA²⁸ had αὐτὸν here in the accusative case, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτω in the dative case (KJV: him).

³ The NET parallel Greek text and NA²⁸ had the singular οὗ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ων.

⁴ The NET parallel Greek text and NA²⁸ had the singular τὸ ὄνομα αὐτοῦ (literally: the name of him) here, where the Byzantine Majority Text had τὸ ὄνομα, and the Stephanus Textus Receptus had the plural τα ονοματα (KJV: names).

⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the masculine or neuter article τῷ preceding book, where the Stephanus Textus Receptus had the feminine article τη.

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῦ in the genitive case preceding was killed. The Stephanus Textus Receptus did not.

⁷ Revelation 13:7, 8 (NET)

⁸ This article τοῦ is not found in the Stephanus Textus Receptus.

⁹ GREEK NOUNS (Shorter Definitions), Resources for Learning New Testament Greek

¹⁰ Revelation 17:8 (NET) Table

¹¹ Revelation 20:15 (NET) Table

¹² 2 Peter 3:9 (NET) Table

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

¹⁴ The NET parallel Greek text and NA²⁸ had ὑπὲρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had περι (KJV: of).

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding water. The NET parallel Greek text and NA²⁸ did not.

¹⁶ John 1:29-31 (NET)

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) preceding him. The NET parallel Greek text and NA²⁸ did not.

¹⁸ John 3:10 (NET) Table

¹⁹ John 3:7 (NET)

²⁰ Philippians 3:9a (NET)

²¹ Philippians 3:9b (NET)

²² Philippians 2:8-11 (NET)

²³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had an adjective κοινὸν here, where the Stephanus Textus Receptus had a participle κοινουν (KJV: that defileth).

²⁴ The NET parallel Greek text and NA²⁸ had ὁ ποιῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιουν (KJV: worketh).

²⁵ The NET parallel Greek text had Ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byantine Majority Text had Ἀλλ’.

²⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had μενοῦνγε here, where the Byantine Majority Text had μεν ουν.

²⁷ Revelation 20:15a (NET)

²⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had αὐτόν here, where the Stephanus Textus Receptus had αυτου.

²⁹ The NET parallel Greek text and NA²⁸ had the article τοῦ preceding presence (KJV: face). The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοὺς preceding great. The Stephanus Textus Receptus did not.

³¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοὺς preceding small. The Stephanus Textus Receptus did not.

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

³³ The NET parallel Greek text and NA²⁸ had ἠνοίχθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηνεωχθησαν.

³⁴ The NET parallel Greek text and NA²⁸ had ἠνοίχθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηνεωχθη.

³⁵ Revelation 20:12b (NET)

³⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the plural καρδίαις in the dative case here, where the Stephanus Textus Receptus had the singular καρδιας in the genitive case (KJV: of the heart).

³⁷ The NET parallel Greek text and NA²⁸ had ἀποκτέννει here, where the Stephanus Textus Receptus had αποκτεινει (KJV: killeth), and the Byzantine Majority Text had αποκτενει.

³⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εν preceding stone. The NET parallel Greek text and NA²⁸ did not.

³⁹ The NET parallel Greek text and NA²⁸ had ὑμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our).

⁴⁰ Revelation 20:12b (NET)

⁴¹ Philippians 3:18b, 19 (KJV)

The Book of Life, Part 2

Posted on May 25, 2022 by admin

To the angel of the church in Sardis write the following: “This is the solemn pronouncement of the one who holds the seven¹ spirits of God and the seven stars: ‘I know your deeds, that you have a reputation² (ὄνομα) that you are alive, but in reality you are dead.³

This angel (ἀγγέλῳ) may be the human messenger of God to the Sardis Church. This message is addressed to a singular you: your (σου) deeds, you have (ἔχεις). It is probably most prudent for human messengers to assume it is addressed to them and for members of their congregations to assume it is addressed to them as individuals. It is worth noting that ὄνομα was used here in the sense of reputation, that for which one is known, falsely in this particular instance.

But⁴ you have (ἔχεις) a few individuals (ὀνόματα, a form of ὄνομα) in⁵ Sardis who have not stained their clothes, and they will walk with me dressed in white because they are worthy.⁶

Here, however, I would assume that you have (ἔχεις) referred to the church in Sardis as a singular collective. And here, also, ὀνόματα, a plural form of ὄνομα was translated individuals, names understood as persons. The pertinent verse for a consideration of the book of life follows (Revelation 3:5 NET).

The one who conquers (νικῶν) will be dressed like them⁷ [i.e., the names in Sardis who have not stained their clothes] in white clothing, and I will never erase his name (ὄνομα) from the book of life (τῆς βίβλου τῆς ζωῆς), but will declare⁸ his name (ὄνομα) before my Father and before his angels.

This is an encouraging promise: Jesus (Revelation 1:12-18) will never (οὐ μὴ) erase (ἐξαλείψω) [the] name [of t]he one who conquers…from the book of life. This is called the subjunctive of emphatic negation,⁹ though ἐξαλείψω in this particular occurrence is in the future tense and indicative mood. It harmonizes perfectly with the Lord’s wish…for all come to repentance.¹⁰ The implication, however, that one who does not conquer may not be so blessed, coupled with the statement—If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire¹¹—leaves a different impression.

This is as good a place as any to point out that name (ὄνομα) is not found in Revelation 20:15 in the Greek texts [see Table below] but was added by the translators. If I consider the different usages of ὄνομα in the previous passage, I begin to wonder if Jesus will declare the personal name of the one who conquers…before my Father and before his angels, or the reputation of the one who conquers. Likewise, is it the personal name of the one who conquers He will never erase…from the book of life? Or is it the reputation of the one who conquers that He will never erase…from the book of life?

I have thought that the book of life lists the names of those who will not be thrown into the lake of fire. Perhaps it contains the true reputation or character of the one who conquers instead. If I limited myself to considering only Revelation 3:1-5, I would assume that the one who conquers completes his or her deeds in the sight of Jesus’¹² God,¹³ remembers what he or she has received and heard, obeys it, and repents,¹⁴ and doesn’t dribble food or drink on his or her clothing.

A little familiarity with Isaiah, however, persuades me that stained…clothes has more to do with sin than with sloppy eating or drinking (Isaiah 1:18 ESV Table):

Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.

The Revelation of Jesus Christ is fairly explicit about those whose place will be in the lake of fire (Revelation 21:8 NET):

But as for the¹⁵ cowards, unbelievers,¹⁶ detestable persons, murderers, the sexually immoral, and those who practice magic spells,¹⁷ idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second¹⁸ death.¹⁹

So, I tend to add not being or doing these things to the list of requirements that defines the one who conquers. Without discounting any of these achievements, I recognize from many other statements in the Bible that the path to these achievements is not through my adherence to rules. That would be hypocrisy, the work of an actor.

I suspect that this sort of do-it-yourself religion was the reason Jesus told John to write to the angel of the church in Sardis,²⁰ I have not found your deeds complete (πεπληρωμένα, a form of πληρόω) in the sight of my God.²¹ Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them,²² Jesus promised.

The path to all of these achievements is through Jesus Christ (John 14:5-7 NET):

Thomas said, “Lord, we don’t know where you are going. How²³ can we know the way?” Jesus replied, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you have known²⁴ me, you will know²⁵ my Father too. And from now on you do know him and have seen him.”

All of these achievements are the work of God through Our Lord Jesus Christ (John 3:3, 5-8 NET):

Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table]…I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God [Table]. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’ The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”

When asked, “What should we do, brothers?” Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.”²⁶

Paul wrote (Galatians 5:16-18 NET):

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table]. But if you are led by the Spirit, you are not under the law.

And again (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death [Table]. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, another form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.

I admit that here and now I think of the sin he condemned (κατέκρινεν, a form of κατακρίνω) in my flesh as imprisoned there. The coward and unbeliever imprisoned in my flesh don’t prevent me from trusting Jesus or receiving his faith in God’s word. The detestable person imprisoned in my flesh doesn’t prevent Him from sharing his holiness with me. The murderer imprisoned in my flesh is not free to go on a killing spree. The sexual predator imprisoned in my flesh is restrained from victimizing women, men, girls, boys and animals, or making a religious rite of victimizing them. The magical thinking idol worshiper imprisoned in my flesh cannot stop me from hearing the Word of God, nor can the liar imprisoned there dissuade me from the truth of his word.

Still, the ultimate destination of all this sin he condemned in my flesh is the lake of fire²⁷ along with Death and Hades,²⁸ the place of the dead. It’s a very hopeful thing that when Jesus raises me up at²⁹ the last day³⁰ I’ll no longer be burdened with all this sinful residue. While I can appreciate in a hypothetical sense that those who define themselves by, or take pride in, the sin he condemned in their flesh may not perceive things quite this way, I see no reason to despair over the persistence of human sinfulness while I trust in the persistence of the One who does not wish for any to perish but for all to come to repentance.³¹I’m willing to continue, expecting the book of life to be something more than a list of personal names (ὀνοματογραφία) of those who will not be thrown into the lake of fire.³²

Thus far the Greek words translated the book were τῇ βίβλῳ (Revelation 20:15) and τῆς βίβλου (Revelation 3:5), forms of βίβλος. Now I’ll consider an occurrence of τὸ βιβλίον (Revelation 17:8 NET).

The³³ beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth—all those whose names³⁴ have not been written in (ἐπὶ) the book of life (τὸ βιβλίον τῆς ζωῆς) since the foundation of the world—will be astounded³⁵ when they see that³⁶ the beast was, and is not, but is to come.³⁷

The words all those appear to have been added by the translators. They have no counterpart in the Greek text. So, The inhabitants of the earth…whose names have not been written in the book of life since the foundation of the world—will be astounded. If I understand the singular τὸ ὄνομα (translated: names) as reputation or character, then I can assume it is the reputation or character of the one who conquers which has been written in the book of life since the foundation of the world and that those who do net yet possess this character, those who have not yet lived this reputation, those who have not yet received God’s salvation in Jesus Christ, will be astounded.

The alternative, that the names, τα ονοματα, are personal names implies that there are inhabitants of the earth for whom God never cared but predestined to be thrown into the lake of fire since the foundation of the world. Since that would make the Lord’s wish..for all to come to repentance³⁸ not merely sentimental but a bald-faced lie, I will continue to consider that it is the reputation or character of the one who conquers which has been written in the book of life since the foundation of the world.

I’ll pick this up in another essay. The table mentioned above follows:

A note (41) in the NET reads: “The word ‘name’ is not in the Greek text, but is implied.”

Revelation 20:15 (NET)	Revelation 20:15 (KJV)
If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.	And whosoever was not found written in the book of life was cast into the lake of fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός	και ει τις ουχ ευρεθη εν τη βιβλω της ζωης γεγραμμενος εβληθη εις την λιμνην του πυρος	και ει τις ουχ ευρεθη εν τω βιβλιω της ζωης γεγραμμενος εβληθη εις την λιμνην του πυρος

Tables comparing Revelation 3:1; 3:4; 3:5; 3:2; 3:3; 21:8; John 14:5; 14:7 and Revelation 17:8 in the NET and KJV follow.

Revelation 3:1 (NET)	Revelation 3:1 (KJV)
“To the angel of the church in Sardis write the following: “This is the solemn pronouncement of the one who holds the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation that you are alive, but in reality you are dead.	And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Σάρδεσιν ἐκκλησίας γράψον· Τάδε λέγει ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ καὶ τοὺς ἑπτὰ ἀστέρας· οἶδα σου τὰ ἔργα ὅτι ὄνομα ἔχεις ὅτι ζῇς, καὶ νεκρὸς εἶ	και τω αγγελω της εν σαρδεσιν εκκλησιας γραψον ταδε λεγει ο εχων τα πνευματα του θεου και τους επτα αστερας οιδα σου τα εργα οτι το ονομα εχεις οτι ζης και νεκρος ει	και τω αγγελω της εν σαρδεσιν εκκλησιας γραψον ταδε λεγει ο εχων τα επτα πνευματα του θεου και τους επτα αστερας οιδα σου τα εργα οτι ονομα εχεις οτι ζης και νεκρος ει

Revelation 3:4 (NET)	Revelation 3:4 (KJV)
But you have a few individuals in Sardis who have not stained their clothes, and they will walk with me dressed in white because they are worthy.	Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν, καὶ περιπατήσουσιν μετ᾿ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοι εἰσιν	εχεις ολιγα ονοματα και εν σαρδεσιν α ουκ εμολυναν τα ιματια αυτων και περιπατησουσιν μετ εμου εν λευκοις οτι αξιοι εισιν	αλλ ολιγα εχεις ονοματα εν σαρδεσιν α ουκ εμολυναν τα ιματια αυτων και περιπατησουσιν μετ εμου εν λευκοις οτι αξιοι εισιν

Revelation 3:5 (NET)	Revelation 3:5 (KJV)
The one who conquers will be dressed like them in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels.	He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς καὶ οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ	ο νικων ουτος περιβαλειται εν ιματιοις λευκοις και ου μη εξαλειψω το ονομα αυτου εκ της βιβλου της ζωης και εξομολογησομαι το ονομα αυτου ενωπιον του πατρος μου και ενωπιον των αγγελων αυτου	ο νικων ουτος περιβαλειται εν ιματιοις λευκοις και ου μη εξαλειψω το ονομα αυτου εκ της βιβλου της ζωης και ομολογησω το ονομα αυτου ενωπιον του πατρος μου και ενωπιον των αγγελων αυτου

Revelation 3:2 (NET)	Revelation 3:2 (KJV)
Wake up then, and strengthen what remains that was about to die, because I have not found your deeds complete in the sight of my God.	Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γίνου γρηγορῶν καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, οὐ γὰρ εὕρηκα σου \|τὰ\| ἔργα πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου	γινου γρηγορων και στηριξον τα λοιπα α μελλει αποθανειν ου γαρ ευρηκα σου τα εργα πεπληρωμενα ενωπιον του θεου	γινου γρηγορων και στηρισον τα λοιπα α εμελλες αποβαλλειν ου γαρ ευρηκα σου τα εργα πεπληρωμενα ενωπιον του θεου μου

Revelation 3:3 (NET)	Revelation 3:3 (KJV)
Therefore, remember what you received and heard, and obey it, and repent. If you do not wake up, I will come like a thief, and you will never know at what hour I will come against you.	Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει καὶ μετανόησον. ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ	μνημονευε ουν πως ειληφας και ηκουσας και τηρει και μετανοησον εαν ουν μη γρηγορησης ηξω επι σε ως κλεπτης και ου μη γνως ποιαν ωραν ηξω επι σε	μνημονευε ουν πως ειληφας και ηκουσας και τηρει και μετανοησον εαν ουν μη γρηγορησης ηξω επι σε ως κλεπτης και ου μη γνως ποιαν ωραν ηξω επι σε

Revelation 21:8 (NET)	Revelation 21:8 (KJV)
But as for the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second death.	But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος	δειλοις δε και απιστοις και εβδελυγμενοις και φονευσιν και πορνοις και φαρμακευσιν και ειδωλολατραις και πασιν τοις ψευδεσιν το μερος αυτων εν τη λιμνη τη καιομενη πυρι και θειω ο εστιν δευτερος θανατος	τοις δε δειλοις και απιστοις και αμαρτωλοις και εβδελυγμενοις και φονευσιν και πορνοις και φαρμακοις και ειδωλολατραις και πασιν τοις ψευδεσιν το μερος αυτων εν τη λιμνη τη καιομενη πυρι και θειω ο εστιν ο θανατος ο δευτερος

John 14:5 (NET)	John 14:5 (KJV)
Thomas said, “Lord, we don’t know where you are going. How can we know the way?”	Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· πῶς \|δυνάμεθα\| τὴν ὁδὸν \|εἰδέναι\|	λεγει αυτω θωμας κυριε ουκ οιδαμεν που υπαγεις και πως δυναμεθα την οδον ειδεναι	λεγει αυτω θωμας κυριε ουκ οιδαμεν που υπαγεις και πως δυναμεθα την οδον ειδεναι

John 14:7 (NET)	John 14:7 (KJV)
If you have known me, you will know my Father too. And from now on you do know him and have seen him.”	If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ \|ἐγνώκατε\| με, καὶ τὸν πατέρα μου \|γνώσεσθε. καὶ\| ἀπ᾿ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε \|αὐτόν\|	ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον	ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον

Revelation 17:8 (NET)	Revelation 17:8 (KJV)
The beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth—all those whose names have not been written in the book of life since the foundation of the world—will be astounded when they see that the beast was, and is not, but is to come.	The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει, καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται	θηριον ο ειδες ην και ουκ εστιν και μελλει αναβαινειν εκ της αβυσσου και εις απωλειαν υπαγειν και θαυμασονται οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα επι το βιβλιον της ζωης απο καταβολης κοσμου βλεποντες το θηριον ο τι ην και ουκ εστιν καιπερ εστιν	το θηριον ο ειδες ην και ουκ εστιν και μελλει αναβαινειν εκ της αβυσσου και εις απωλειαν υπαγειν και θαυμασονται οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα επι το βιβλιον της ζωης απο καταβολης κοσμου βλεποντων οτι ην το θηριον και ουκ εστιν και παρεσται

The Book of Life, Part 3

Back to Who Am I? Part 16

¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἑπτὰ here. The Stephanus Textus Receptus did not.

² The Stephanus Textus Receptus had the article το preceding reputation (KJV: name). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³ Revelation 3:1 (NET)

⁴ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸ and Byzantine Majority Text had ἀλλ’. The Stephanus Textus Receptus had neither.

⁵ The Stephanus Textus Receptus had και (KJV: even) preceding in. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁶ Revelation 3:4 (NET)

⁷ The NET parallel Greek text and NA²⁸ had οὕτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτος (KJV: the same).

⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὁμολογήσω here, where the Stephanus Textus Receptus had εξομολογησομαι (KJV: I will confess).

⁹ Subjunctive of Emphatic Negation

a) This is a way to strongly deny that something will happen. It is the strongest way to negate something in Greek.

b) It is formed by using a double negative (ou mh) with an aorist subjunctive verb (or possibly future indicative). While ou plus the indicative denies a certainty, ou mh plus the subjunctive denies even the potentiality.

c) It is translated “certainly not” or “never”, with the English future tense

¹⁰ 2 Peter 3:9b (NET) Table

¹¹ Revelation 20:15 (NET)

¹² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μου here. The Stephanus Textus Receptus did not (KJV: God).

¹³ Revelation 3:2b

¹⁴ Revelation 3:3a

¹⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῖς here. The Stephanus Textus Receptus did not.

¹⁶ The Byzantine Majority Text had και αμαρτωλοις (“and sinners”) following unbelievers. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

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

¹⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ὁ preceding second. The Stephanus Textus Receptus did not.

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

²⁰ Revelation 3:1a (NET)

²¹ Revelation 3:2b (NET)

²² Matthew 5:17 (NET)

²³ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) preceding how. The NET parallel Greek text and NA²⁸ did not.

²⁴ The NET parallel Greek text and NA²⁸ had ἐγνώκατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωκειτε (KJV: ye had known).

²⁵ The NET parallel Greek text and NA²⁸ had γνώσεσθε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωκειτε αν (KJV: ye should have known).

²⁶ Acts 2:37b, 38 (NET) Table

²⁷ Revelation 21:8

²⁸ Revelation 20:14 Table

²⁹ The NET parallel Greek text and NA²⁸ had ἐν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁰ John 6:40b (NET)

³¹ 2 Peter 3:9b (NET) Table

³² Revelation 20:15 (NET)

³³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article Τὸ preceding beast. The Stephanus Textus Receptus did not.

³⁴ The NET parallel Greek text and NA²⁸ had τὸ ὄνομα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τα ονοματα.

³⁵ The NET parallel Greek text and NA²⁸ had θαυμασθήσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had θαυμασονται (KJV: shall wonder).

³⁶ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο τι.

A note (23) in the NET reads: Some translations take the ὅτι (hoti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).

³⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had παρέσται here, where the Stephanus Textus Receptus had καιπερ εστιν (KJV: and yet is).

³⁸ 2 Peter 3:9b (NET) Table

The Book of Life, Part 1

Posted on April 29, 2022 by admin

If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.¹

This verse follows the one I quoted in another essay: Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire.² This is the main reason I thought Death and Hades were euphemisms for “those who had died.”

If this is a prophecy of future unalterable events, then this knowledge makes the Lord’s wish…for all to come to repentance (2 Peter 3:9b) seem like sentiment. It gives me pause and another opportunity to consider my options if I stood before the judgment seat of Christ and He determined that it was best that I should be thrown into the lake of fire.

First, I believe his judgments are true and just.³ He does not judge by appearances, but…with right judgment.⁴ I can’t imagine all that might run through my mind at that moment, but one thing is certain because it is my practice: I would resolve to face the lake of fire one moment at a time in the strength of his Spirit, relying on God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.⁵

I doubt, however, that Jesus would throw his own Holy Spirit into the lake of fire. So, plan B would be to do everything in my power to cling to Him, to go wherever He is taken, at the moment the Lord withdrew his Holy Spirit. Failing that, well, frankly, I care very little for any residue of me apart from his Holy Spirit. He can dispose of it as He pleases.

None of this was of any concern to me in the beginning, after I prayed to know God. No matter what Jesus had done on the cross I knew the last mile was mine to walk alone. My salvation was ultimately in my hands. My faith differentiated me from all those who would be thrown into the lake of fire. As I wrote before, “I was still pretty cocky.”

“Whosoever will may come” seemed fair to me. It was a popular saying derived from Revelation 22:17 (KJV):

And the Spirit and the bride say, Come.⁶ And let him that heareth say, Come.⁷ And let him that is athirst come.⁸ And⁹ whosoever will, let him take¹⁰ the¹¹ water of life freely.

Eternal life is available to all who will (θέλων, a form of θέλω) or want it. Those who do not want eternal life prefer the second death—the lake of fire.¹² Everyone should be smart enough to prefer eternal life to the lake of fire.

So in my early twenties my theology was little changed from that of my five-year-old self. The difference was that my twenty-something self read the Bible more than my five-year-old self. So my twenty-something self was both troubled and intrigued by Jesus’ words (John 6:44, 45 NET):

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day [Table]. It is written in the prophets, ‘And they will all be taught by God’ [See Table below]. Everyone who hears and learns from the Father comes to me [Table].

So Jesus taught that the Father’s drawing and teaching preceded my will, my desire, to come to Him for eternal life. Looking back at my own life I had to agree that this was true. But my hearing and my learning could still differentiate me from all those who would be thrown into the lake of fire.

There was another related stream (John 6:28, 29 NET):

So then they said to him, “What must we do to accomplish the deeds God requires?” Jesus replied, “This is the deed God requires—to believe in the one whom he sent” [Table].

I didn’t have the NET at my disposal in my early twenties. I read the KJV or the NASB:

John 6:29 (KJV)	John 6:29 (NASB)
Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.	Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.”

But I understood this passage as translated in the NET: that believing in Jesus was my work, the deed that would differentiate me from all those who would be thrown into the lake of fire. I heard Jesus’ response then as if He answered the question directly: What must we do (NET/Parallel Greek: τί ποιῶμεν)? Or What shall we do (KJV/Stephanus Textus Receptus: τι ποιουμεν)? Now, I assume that his answer was correcting the basic premise of the question (John 6:29b KJV/NASB):

This is the work of God (τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ)…

I sat in the airport recently after seven very long days of work, waiting for my flight home. It was delayed four hours. Every sound everyone around me made annoyed me. I was ready to go off on someone, anyone, but the fruit of the Holy Spirit flooded into me—God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control¹³—against my will, contrary to my desire to lash out at someone.

Whether πιστεύητε (NET: believe) or πιστευσητε (KJV: ye believe) was original, both are in the subjunctive mood: “in order that you may [might] believe in the one whom he sent” is a very fair translation of ἵνα πιστεύητε [πιστευσητε] εἰς ὃν ἀπέστειλεν ἐκεῖνος once the idea that faith is my work is purged from my thinking. And as the result clause of This is the work of God it is fair to understand this as you will believe: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

In my twenties, though all of this was unknown to me, I did begin to hear Paul’s words as my own (Romans 7:15-25a NET):

For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me (ἡ |οἰκοῦσα| ἐν ἐμοὶ ἁμαρτία) [Table]. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me (ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία) [Table].

So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to¹⁴ the law of sin that is in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! [Table]

So it may be more accurate to describe my experience at the airport as the sin that lives in me wanted to go off on someone. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.¹⁵ But when I’m tired and crabby, it feels like me.

I was like a wife who thinks she is too tired for sex but acquiesces to her husband’s desire anyway. After a while she begins to think to herself, “Okay, that’s not so bad.” A while later she thinks, “Yes, you can do that as long as you like.” And sometime after that she thinks, “Please, never stop doing that.”

I don’t want to carry this comparison too far. An orgasm as a sensation seems to have a definite endpoint with a hypersensitive discomfort whenever I’ve pushed through it. I’ve never actually experienced any endpoint to the fruit of the Spirit. The Holy Spirit is more constant, more continuous, more eternal, if you will.

In my twenties and then through my thirties, the more I believed that the one bringing forth in [me] both the desire and the effort—for the sake of his good pleasure—is God,¹⁶ the better my behavior became. For it does not depend on human desire or exertion, but on God who shows mercy.¹⁷ The more I relied on the fruit of his Spirit, the more I realized that faith, even my faithfulness (πίστις), is an aspect of his fruit.

But what does that leave me to differentiate myself from all those who will be thrown into the lake of fire? It’s one thing to say, “but for the grace of God…” It’s another thing entirely to come face-to-face with the fact that the only thing that differentiates me from all those who will be thrown into the lake of fire is God: his mercy, his patient instruction, his grace through Jesus Christ, his indwelling Spirit.

“Then who can be saved?”¹⁸ Jesus’ astonished disciples asked when He told them it was hard for those they had thought the best (at least, the blessed) among them to enter the kingdom of heaven. And here, I think Jesus answered their question directly in the context in which they had asked it (Matthew 19:26 ESV):

But Jesus looked at them and said, “With man (ἀνθρώποις, a form of ἄνθρωπος; e.g., people, humankind) this is impossible, but with God all things are possible.”

So now, it’s more difficult for me to gainsay the Lord’s wish…for all to come to repentance (2 Peter 3:9b) over some knowledge I think I have. I’ll look more seriously at the Book of Life (τῇ βίβλῳ τῆς ζωῆς) instead.

According to a note (68) in the NET Jesus quoted from Isaiah 54:13. The table below compares Jesus’ Greek to that of the Septuagint.

John 6:45 (NET Parallel Greek)	Isaiah 54:13a (Septuagint BLB)	Isaiah 54:13a (Septuagint Elpenor)
καὶ ἔσονται πάντες διδακτοὶ θεοῦ	καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ	καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ
John 6:45 (NET)	Isaiah 54:13a (NETS)	Isaiah 54:13a (English Elpenor)
And they will all be taught by God.	And I will make all your sons taught by God	And [I will cause] all thy sons [to be] taught of God

Where the passage in Isaiah had limited all (πάντας) to your sons (τοὺς υἱούς σου), Jesus expanded it to they will all (ἔσονται πάντες).

Tables comparing Isaiah 54:13 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 54:13 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 19:2; 22:17 and Romans 7:23 in the NET and KJV follow.

Isaiah 54:13 (Tanakh)	Isaiah 54:13 (KJV)	Isaiah 54:13 (NET)
And all thy children shall be taught of the LORD; and great shall be the peace of thy children.	And all thy children shall be taught of the LORD; and great shall be the peace of thy children.	All your children will be followers of the Lord, and your children will enjoy great prosperity.

Isaiah 54:13 (Septuagint BLB)	Isaiah 54:13 (Septuagint Elpenor)
καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου	καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου
Isaiah 54:13 (NETS)	Isaiah 54:13 (English Elpenor)
And I will make all your sons taught by God and your children to be in great peace.	And [I will cause] all thy sons [to be] taught of God, and thy children [to be] in great peace.

Revelation 19:2 (NET)	Revelation 19:2 (KJV)
because his judgments are true and just. For he has judged the great prostitute who corrupted the earth with her sexual immorality, and has avenged the blood of his servants poured out by her own hands!”	For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς	οτι αληθιναι και δικαιαι αι κρισεις αυτου οτι εκρινεν την πορνην την μεγαλην ητις εφθειρεν την γην εν τη πορνεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ της χειρος αυτης	οτι αληθιναι και δικαιαι αι κρισεις αυτου οτι εκρινεν την πορνην την μεγαλην ητις διεφθειρεν την γην εν τη πορνεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ της χειρος αυτης

Revelation 22:17 (NET)	Revelation 22:17 (KJV)
And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.	And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν· ἔρχου. καὶ ὁ ἀκούων εἰπάτω· ἔρχου. καὶ ὁ διψῶν ἐρχέσθω, ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν	και το πνευμα και η νυμφη λεγουσιν ελθε και ο ακουων ειπατω ελθε και ο διψων ελθετω και ο θελων λαμβανετω το υδωρ ζωης δωρεαν	και το πνευμα και η νυμφη λεγουσιν ερχου και ο ακουων ειπατω ερχου και ο διψων ερχεσθω ο θελων λαβετω υδωρ ζωης δωρεαν

Romans 7:23 (NET)	Romans 7:23 (KJV)
But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.	But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσιν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντα με \|ἐν\| τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με εν τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου

The Book of Life, Part 2

Back to Christianity, Part 2

Back to Who Am I? Part 14

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to Keep Yourselves from Idols, Part 1

Back to Who Am I? Part 16

Back to Who Am I? Part 17

Back to Christ-Centered Preaching, Chapter 4, Part 2

¹ Revelation 20:15 (NET)

² Revelation 20:14 (NET) Table

³ Revelation 19:2a (NET)

⁴ John 7:24 (ESV) Table

⁵ Galatians 5:22b, 23a (NET) Table

⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔρχου in the present tense here, where the Stephanus Textus Receptus had ελθε in the 2^nd aorist tense.

⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔρχου in the present tense here, where the Stephanus Textus Receptus had ελθε in the 2^nd aorist tense.

⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐρχέσθω in the present tense here, where the Stephanus Textus Receptus had ελθετω in the 2^nd aorist tense.

⁹ The Stephanus Textus Receptus had και here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had λαβέτω in the 2^nd aorist tense here, where the Stephanus Textus Receptus had λαμβανετω in the present tense.

¹¹ The Stephanus Textus Receptus had the article το here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹² Revelation 20:14b (NET) Table

¹³ Galatians 5:22b, 23a (NET) Table

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

¹⁵ Galatians 5:17 (NET) Table

¹⁶ Philippians 2:13 (NET) Table

¹⁷ Romans 9:16 (NET) Table

¹⁸ Matthew 19:25b (NET) Table

Isaiah 53:10-12, Part 11

Posted on April 17, 2022 by admin

This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint, a translation of the Hebrew before Israel rejected Jesus as Messiah. The final clause of the first verse under consideration follows:

Masoretic Text		Septuagint
Isaiah 53:10d (Tanakh) Table	Isaiah 53:10d (NET)	Isaiah 53:10d (NETS) Table	Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand (בְּיָד֥וֹ).	and the Lord’s purpose will be accomplished through him (yāḏ, בידו).	And the Lord wishes to take away (ἀφελεῗν)	the Lord also is pleased to take away (ἀφελεῖν) from

I had begun to consider other occurrences of forms ἀφαιρέω (Table) in Isaiah to get a feel for any potential relationship between ἀφελεῖν (a form of ἀφαιρέω) and בְּיָד֥וֹ (yāḏ). Since a form of ἀφαιρέω was the translation of a form of סוּר (sûr) in two of the three examples I considered in another essay,¹ I’ve continued with those occurrences in Isaiah.

Masoretic Text		Septuagint
Isaiah 18:5 (Tanakh/KJV)	Isaiah 18:5 (NET)	Isaiah 18:5 (NETS)	Isaiah 18:5 (Elpenor English)
For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away (הֵסִ֥יר) and cut down the branches.	For before the harvest, when the bud has sprouted and the ripening fruit appears, he will cut off the unproductive shoots with pruning knives; he will prune the tendrils [Note 13: the tendrils he will remove (sûr, הסיר), he will cut off].	Before the harvest, when the blossom has been completed and the unripe grape blossoms—a grape-bearing blossom—then he will take away (ἀφελεῗ) the little clusters with pruning hooks and take away (ἀφελεῗ) the small branches and cut them off	Before the reaping time, when the flower has been completely formed, and the unripe grape has put forth its flower and blossomed, then shall he take away (ἀφελεῖ) the little clusters with pruning-hooks, and shall take away (ἀφελεῖ) the small branches, and cut them off;

This seems to be an example of one instance of הֵסִ֥יר (sûr) translated with two instances of ἀφελεῖ (a form of ἀφαιρέω) because of the Hebrew word וְכָרַ֚ת (kāraṯ), translated he shall both cut off (Tanakh, KJV). I won’t spend time here to try to confirm it with other examples.

Masoretic Text		Septuagint
Isaiah 25:8 (Tanakh/KJV)	Isaiah 25:8 (NET)	Isaiah 25:8 (NETS)	Isaiah 25:8 (Elpenor English)
He will swallow up death in victory; and the Lord GOD will wipe away (וּמָחָ֨ה) tears from off all faces; and the rebuke of his people shall he take away (יָסִיר֙) from off all the earth: for the LORD hath spoken it.	he will swallow up death permanently. The Sovereign Lord will wipe away (māḥâ, ומחה) the tears from every face, and remove (sûr, יסיר) his people’s disgrace from all the earth. Indeed, the Lord has announced it!	Death, having prevailed, swallowed them up, and God has again taken away (ἀφεῗλεν) every tear from every face; the disgrace of the people he has taken away (ἀφεῗλεν) from all the earth, for the mouth of the Lord has spoken.	Death has prevailed and swallowed [men] up; but again the Lord God has taken away (ἀφεῖλε) every tear from every face. He has taken away (ἀφεῖλεν) the reproach of [his] people from all the earth: for the mouth off the Lord has spoken it.

Here both וּמָחָ֨ה (māḥâ) and יָסִיר֙ (sûr) were translated ἀφεῖλε(ν) and ἀφεῗλεν (a form of ἀφαιρέω) in the Septuagint. According to a note (33) in the NET Paul quoted Isaiah 25:8, “Death has been swallowed up in victory.”² The table below compares Paul’s Greek to that of the Septuagint.

1 Corinthians 15:54b (NET Parallel Greek)	Isaiah 25:8a (Septuagint BLB)	Isaiah 25:8 (Septuagint Elpenor)
κατεπόθη ὁ θάνατος εἰς νῖκος	κατέπιεν ὁ θάνατος ἰσχύσας	κατέπιεν ὁ θάνατος ἰσχύσας
1 Corinthians 15:54b (NET)	Isaiah 25:8 (NETS)	Isaiah 25:8 (English Elpenor)
“Death has been swallowed up in victory.”	Death, having prevailed, swallowed them up	Death has prevailed and swallowed [men] up

Perhaps κατεπόθη ὁ θάνατος εἰς νῖκος (Death has been swallowed up in victory) was a popular saying (λόγος), a summation of the first two clauses of Hosea 13:14 alluding to the καταπίνω imagery (“to drink down, swallow, gulp”) of Isaiah 28:5. As death has swallowed up the living, the living God will swallow up death through Jesus Christ our Lord.

1 Corinthians 15:54b (NET Parallel Greek)	Hosea 13:14a (Septuagint BLB)	Hosea 13:14a (Septuagint Elpenor)
κατεπόθη ὁ θάνατος εἰς νῖκος	ἐκ χειρὸς ᾅδου ῥύσομαι αὐτοὺς καὶ ἐκ θανάτου λυτρώσομαι αὐτούς	ἐκ χειρὸς ᾅδου ῥύσομαι καὶ ἐκ θανάτου λυτρώσομαι αὐτούς
1 Corinthians 15:54b (NET)	Hosea 13:14a (NETS)	Hosea 13:14a (English Elpenor)
“Death has been swallowed up in victory.”	I shall rescue them from the hand of Hades and shall redeem them from Death.	I will deliver [them] out of the power of Hades, and will redeem them from death:
1 Corinthians 15:55 (NET Parallel Greek)	Hosea 13:14b (Septuagint BLB)	Hosea 13:14b (Septuagint Elpenor)
ποῦ σου, θάνατε, τὸ νῖκος;³ ποῦ σου, θάνατε, τὸ κέντρον	ποῦ ἡ δίκη σου θάνατε ποῦ τὸ κέντρον σου ᾅδη	ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντρον σου, ᾅδη
1 Corinthians 15:55 (NET)	Hosea 13:14b (NETS)	Hosea 13:14b (English Elpenor)
“Where, O death, is your victory? Where, O death, is your sting?”	O Death, where is your sentence? O Hades, where is your goad?	where is thy penalty, O death? O Hades, where is thy sting?

Regardless, the rabbis who translated the Septuagint didn’t understand the first clause of Isaiah 25:8 in the same way that more contemporary translators have translated the Hebrew of the Masoretic text.

Isaiah 25:8a (Tanakh/KJV from the Masoretic text)	Isaiah 25:8a (NETS from the Septuagint)
He will swallow up death in victory;	Death, having prevailed, swallowed them up,

Does this mean that the Hebrew text the rabbis translated was different from that in the Masoretic text? It’s hard to say. The NET translation of Hosea 13:14 leads me to believe that even the Hebrew of the Masoretic text is open to interpretation.

Masoretic Text		Septuagint
Hosea 13:14 (Tanakh/KJV)	Hosea 13:14 (NET)	Hosea 13:14 (NETS)	Hosea 13:14 (Elpenor English)
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.	Will I deliver them from the power of Sheol? No, I will not! Will I redeem them from death? No, I will not! O Death, bring on your plagues! O Sheol, bring on your destruction! My eyes will not show any compassion!	I shall rescue them from the hand of Hades and shall redeem them from Death. O Death, where is your sentence? O Hades, where is your goad? Comfort is hidden from my eyes.	I will deliver [them] out of the power of Hades, and will redeem them from death: where is thy penalty, O death? O Hades, where is thy sting? comfort is hidden from mine eyes.

This kind of complexity is frustrating to anyone living a timed life. I certainly live a timed life, traveling on airplanes to various cities to record conference sessions that happen in various locations at various times on media that will only hold a fixed amount of data. But I also live an eternal life, knowing the only true God, and Jesus Christ, whom [He] sent.⁴ I can trust Him—to unfold, to uncover, to reveal the things that frustrate or confuse me—with that continuous supply of his own peace, patience and faithfulness. Jesus said (Matthew 7:7, 8 NET)

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

My ten years’ association with the study of Geology, first as a student taking courses then as a teaching assistant helping other students learn field techniques for identifying rocks and minerals, helped me see the sediments deposited by a great flood in the Grand Canyon. Standing on the north rim I could almost feel the uplift of the kaibab plateau and the rapid recession of flood waters that carved out most of the features of the Grand Canyon through relatively unconsolidated sediments. On the drive back down to St. Louis I saw for the first time that grander canyon known as the Mississippi valley. And as I recalled the similarity of sedimentary rock strata on the east coast of South America and the west coast of Africa I perceived the grandest canyon of all, called the Atlantic Ocean, though my mind still boggles at the power that created it.

Clearly, I didn’t learn what I was expected to learn. My instructors preferred to deliberately suppress this fact, that by the word of God heavens existed long ago and an earth was formed out of water and by means of water. Through these things the world existing at that time was destroyed when it was deluged with water.⁵

Peter’s point in this portion of his letter was that by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.⁶ [T]he heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze.⁷ This destruction of the universe (or at least this solar system) makes space for new heavens and a new earth, in which righteousness truly resides.⁸

In answer to a question why this hasn’t happened yet (2 Peter 3:3, 4), Peter replied, The Lord…is being patient toward you because he does not wish (βουλόμενός, a form of βούλομαι) for any to perish but for all to come to repentance.⁹ His wish corresponds to the way Jesus pictured death and Hades (Luke 16:19-31): as the opportunity and space for rich and poor alike to focus their attention on the Bible, something they may have ignored or been completely ignorant of during their lives here.

Then Death and Hades were thrown into the lake of fire. This is the second death¹⁰—the lake of fire.¹¹ I admit I’ve thought of Death and Hades here as euphemisms for those who have died and those who reside in the place of the dead respectively. Now I’m more willing to consider that it is the very concepts Death and Hades (as the place of the dead) which will be done away with. They become superfluous once every knee has bowed and every tongue confessed that Jesus Christ is Lord (Philippians 2:5-11).

Paul wrote (Philippians 2:10, 11 NET):

…so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The Greek word translated will bow above was not κάμψουσιν, the future tense indicative form of κάμπτω. It was κάμψῃ in the aorist tense and subjunctive mood. Likewise, the Greek word translated confess was not ἐξομολογήσεται, the future tense indicative form of ἐξομολογέω (Romans 14:11). It was ἐξομολογήσηται in the aorist tense and subjunctive mood. This is part of the intrigue of translating Koine Greek into English.

Ordinarily, the subjunctive mood would be translated something like “every knee may bow” and “every tongue may confess.” That’s what someone who already knows Greek would expect. Of course, someone who already knows Greek probably also knows that “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

Here “every knee may bow” and “every tongue may confess” are clearly the result of Christ Jesus (Philippians 2:6-8 NET):

who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature [Table]. He humbled himself by becoming obedient to the point of death—even death on a cross!

And (Philippians 2:9, 10a NET):

As a result God highly exalted him and gave him the name that is above every name, so that (ἵνα) at the name of Jesus…

And here, apparently, the translators of the NET wanted even those who do not already know Koine Greek to know how certain Paul was of this outcome (Philippians 2:10b, 11 NET):

every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The Lord’s wish…for all to come to repentance isn’t given this much credence in the religious circles I inhabit. But there are six other undisputed¹² occurrences of βουλόμενος in the New Testament to consider: Because he wanted (βουλόμενος) to satisfy the crowd, Pilate released Barabbas for them.¹³ Because the Roman commander in Jerusalem wanted (βουλόμενος) to know the true reason Paul was being accused by¹⁴ the Jews, he released him¹⁵ and ordered the chief priests and the whole¹⁶ council¹⁷ to assemble.¹⁸ He then brought Paul down and had him stand before them.¹⁹ When he learned of a plot to kill Paul the Roman commander sent him to the Governor Felix with a letter describing his actions (Acts 23:28 NET):

Since²⁰ I wanted (βουλόμενος) to know²¹ what charge they were accusing him of, I brought him²² down to their council.

God wanted (βουλόμενος) to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable…so he intervened with an oath.²³ In each instance quoted above one with power and authority acted to satisfy his βουλόμενος.

When the ship carrying Paul as a prisoner to Rome began to sink (Acts 27:42, 43 NET):

…the soldiers’ plan (βουλὴ) was to kill the prisoners so that none of them would escape²⁴ by swimming away. But the centurion, wanting (βουλόμενος) to save Paul’s life, prevented them from carrying out their plan. He ordered those who could swim to jump overboard²⁵ first and get to land.

It was not the relative strengths of the Greek words (βουλὴ vs. βουλόμενος) that carried the day, but the centurion’s authority over his soldiers. Likewise, When…Herod planned (βουλόμενος) to bring [Peter] out for public trial after the Passover,²⁶ there is every reason to believe he would have carried out his βουλόμενος if he had not been thwarted by a higher power with greater authority (Acts 12:6-11).

Knowing this, I can’t stand before the judgment seat of Christ, look Him in the eye and say to his face, “Your wish for all to come to repentance will never happen.” I’m all in, on Him, his power and his authority because he does not wish for any to perish but for all to come to repentance.

Tables comparing Isaiah 18:5; 25:8 and Hosea 13:14 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 18:5; 25:8 and Hosea 13:14 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 15:55; Revelation 20:14; 2 Corinthians 1:17; Acts 22:30; 23:28 and 27:42, 43 in the NET and KJV follow.

Isaiah 18:5 (Tanakh)	Isaiah 18:5 (KJV)	Isaiah 18:5 (NET)
For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.	For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.	For before the harvest, when the bud has sprouted and the ripening fruit appears, he will cut off the unproductive shoots with pruning knives; he will prune the tendrils.

Isaiah 18:5 (Septuagint BLB)	Isaiah 18:5 (Septuagint Elpenor)
πρὸ τοῦ θερισμοῦ ὅταν συντελεσθῇ ἄνθος καὶ ὄμφαξ ἀνθήσῃ ἄνθος ὀμφακίζουσα καὶ ἀφελεῗ τὰ βοτρύδια τὰ μικρὰ τοῗς δρεπάνοις καὶ τὰς κληματίδας ἀφελεῗ καὶ κατακόψει	πρὸ τοῦ θερισμοῦ, ὅταν συντελεσθῇ ἄνθος καὶ ὄμφαξ ἐξανθήσῃ ἄνθος ὀμφακίζουσα, καὶ ἀφελεῖ τὰ βοτρύδια τὰ μικρὰ τοῖς δρεπάνοις καὶ τὰς κληματίδας ἀφελεῖ καὶ ἀποκόψει
Isaiah 18:5 (NETS)	Isaiah 18:5 (English Elpenor)
Before the harvest, when the blossom has been completed and the unripe grape blossoms—a grape-bearing blossom—then he will take away the little clusters with pruning hooks and take away the small branches and cut them off	Before the reaping time, when the flower has been completely formed, and the unripe grape has put forth its flower and blossomed, then shall he take away the little clusters with pruning-hooks, and shall take away the small branches, and cut them off;

Isaiah 25:8 (Tanakh)	Isaiah 25:8 (KJV)	Isaiah 25:8 (NET)
He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.	He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.	he will swallow up death permanently. The Sovereign Lord will wipe away the tears from every face, and remove his people’s disgrace from all the earth. Indeed, the Lord has announced it!

Isaiah 25:8 (Septuagint BLB)	Isaiah 25:8 (Septuagint Elpenor)
κατέπιεν ὁ θάνατος ἰσχύσας καὶ πάλιν ἀφεῗλεν ὁ θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου τὸ ὄνειδος τοῦ λαοῦ ἀφεῗλεν ἀπὸ πάσης τῆς γῆς τὸ γὰρ στόμα κυρίου ἐλάλησεν	κατέπιεν ὁ θάνατος ἰσχύσας, καὶ πάλιν ἀφεῖλε Κύριος ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου· τὸ ὄνειδος τοῦ λαοῦ ἀφεῖλεν ἀπὸ πάσης τῆς γῆς, τὸ γὰρ στόμα Κυρίου ἐλάλησε
Isaiah 25:8 (NETS)	Isaiah 25:8 (English Elpenor)
Death, having prevailed, swallowed them up, and God has again taken away every tear from every face; the disgrace of the people he has taken away from all the earth, for the mouth of the Lord has spoken.	Death has prevailed and swallowed [men] up; but again the Lord God has taken away every tear from every face. He has taken away the reproach of [his] people from all the earth: for the mouth off the Lord has spoken it.

Hosea 13:14 (Tanakh)	Hosea 13:14 (KJV)	Hosea 13:14 (NET)
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.	I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.	Will I deliver them from the power of Sheol? No, I will not! Will I redeem them from death? No, I will not! O Death, bring on your plagues! O Sheol, bring on your destruction! My eyes will not show any compassion!

Hosea 13:14 (Septuagint BLB)	Hosea 13:14 (Septuagint Elpenor)
ἐκ χειρὸς ᾅδου ῥύσομαι αὐτοὺς καὶ ἐκ θανάτου λυτρώσομαι αὐτούς ποῦ ἡ δίκη σου θάνατε ποῦ τὸ κέντρον σου ᾅδη παράκλησις κέκρυπται ἀπὸ ὀφθαλμῶν μου	ἐκ χειρὸς ᾅδου ῥύσομαι καὶ ἐκ θανάτου λυτρώσομαι αὐτούς, ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντρον σου, ᾅδη; παράκλησις κέκρυπται ἀπὸ ὀφθαλμῶν μου,
Hosea 13:14 (NETS)	Hosea 13:14 (English Elpenor)
I shall rescue them from the hand of Hades and shall redeem them from Death. O Death, where is your sentence? O Hades, where is your goad? Comfort is hidden from my eyes.	I will deliver [them] out of the power of Hades, and will redeem them from death: where is thy penalty, O death? O Hades, where is thy sting? comfort is hidden from mine eyes.

1 Corinthians 15:55 (NET)	1 Corinthians 15:55 (KJV)
“Where, O death, is your victory? Where, O death, is your sting?”	O death, where is thy sting? O grave, where is thy victory?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον	που σου θανατε το κεντρον που σου αδη το νικος	που σου θανατε το κεντρον που σου αδη το νικος

Revelation 20:14 (NET)	Revelation 20:14 (KJV)
Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire.	And death and hell were cast into the lake of fire. This is the second death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὁ θάνατος καὶ ὁ ᾅδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερος ἐστιν, ἡ λίμνη τοῦ πυρός	και ο θανατος και ο αδης εβληθησαν εις την λιμνην του πυρος ουτος εστιν ο δευτερος θανατος	και ο θανατος και ο αδης εβληθησαν εις την λιμνην του πυρος ουτος ο θανατος ο δευτερος εστιν η λιμνη του πυρος

2 Corinthians 1:17 (NET)	2 Corinthians 1:17 (KJV)
Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? Or do I make my plans according to mere human standards so that I would be saying both “Yes, yes” and “No, no” at the same time?	When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτο οὖν βουλόμενος μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην; ἢ ἃ βουλεύομαι κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ᾿ ἐμοὶ τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ	τουτο ουν βουλευομενος μη τι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου	τουτο ουν βουλευομενος μη τι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου

Acts 22:30 (NET)	Acts 22:30 (KJV)
The next day, because the commanding officer wanted to know the true reason Paul was being accused by the Jews, he released him and ordered the chief priests and the whole council to assemble. He then brought Paul down and had him stand before them.	On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῇ δὲ ἐπαύριον βουλόμενος γνῶναι τὸ ἀσφαλές, τὸ τί κατηγορεῖται ὑπὸ τῶν Ἰουδαίων, ἔλυσεν αὐτὸν καὶ ἐκέλευσεν συνελθεῖν τοὺς ἀρχιερεῖς καὶ πᾶν τὸ συνέδριον, καὶ καταγαγὼν τὸν Παῦλον ἔστησεν εἰς αὐτούς	τη δε επαυριον βουλομενος γνωναι το ασφαλες το τι κατηγορειται παρα των ιουδαιων ελυσεν αυτον απο των δεσμων και εκελευσεν ελθειν τους αρχιερεις και ολον το συνεδριον αυτων και καταγαγων τον παυλον εστησεν εις αυτους	τη δε επαυριον βουλομενος γνωναι το ασφαλες το τι κατηγορειται παρα των ιουδαιων ελυσεν αυτον απο των δεσμων και εκελευσεν ελθειν τους αρχιερεις και ολον το συνεδριον αυτων και καταγαγων τον παυλον εστησεν εις αυτους

Acts 23:28 (NET)	Acts 23:28 (KJV)
Since I wanted to know what charge they were accusing him of, I brought him down to their council.	And when I would have known the cause wherefore they accused him, I brought him forth into their council:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βουλόμενος τε ἐπιγνῶναι τὴν αἰτίαν δι᾿ ἣν ἐνεκάλουν αὐτῷ, \|κατήγαγον εἰς τὸ συνέδριον αὐτῶν\|	βουλομενος δε γνωναι την αιτιαν δι ην ενεκαλουν αυτω κατηγαγον αυτον εις το συνεδριον αυτων	βουλομενος δε γνωναι την αιτιαν δι ην ενεκαλουν αυτω κατηγαγον αυτον εις το συνεδριον αυτων

Acts 27:42, 43 (NET)	Acts 27:42, 43 (KJV)
Now the soldiers’ plan was to kill the prisoners so that none of them would escape by swimming away.	And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτείνωσιν, μή τις ἐκκολυμβήσας διαφύγῃ	των δε στρατιωτων βουλη εγενετο ινα τους δεσμωτας αποκτεινωσιν μη τις εκκολυμβησας διαφυγοι	των δε στρατιωτων βουλη εγενετο ινα τους δεσμωτας αποκτεινωσιν μη τις εκκολυμβησας διαφυγη

But the centurion, wanting to save Paul’s life, prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land,

But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἑκατοντάρχης βουλόμενος διασῶσαι τὸν Παῦλον ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσεν τε τοὺς δυναμένους κολυμβᾶν ἀπορίψαντας πρώτους ἐπὶ τὴν γῆν ἐξιέναι	ο δε εκατονταρχος βουλομενος διασωσαι τον παυλον εκωλυσεν αυτους του βουληματος εκελευσεν τε τους δυναμενους κολυμβαν απορριψαντας πρωτους επι την γην εξιεναι	ο δε εκατονταρχος βουλομενος διασωσαι τον παυλον εκωλυσεν αυτους του βουληματος εκελευσεν τε τους δυναμενους κολυμβαν απορριψαντας πρωτους επι την γην εξιεναι

Isaiah 53:10-12, Part 12

Back to The Book of Life, Part 1

Back to The Book of Life, Part 2

Back to Christianity, Part 1

Back to Who Am I? Part 16

¹ Isaiah 1:25; 10:13

² 1 Corinthians 15:54b (NET)

³ The NET parallel Greek text and NA²⁸ had νῖκος here, where the Stephanus Textus Receptus and Byzantine Majority Text had κέντρον (KJV: sting).

⁴ John 17:3b (NET)

⁵ 2 Peter 3:5, 6 (NET)

⁶ 2 Peter 3:7 (NET) Table

⁷ 2 Peter 3:10b (NET) Table

⁸ 2 Peter 3:13 (NET)

⁹ 2 Peter 3:9 (NET) Table

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ὁ preceding death. The Stephanus Textus Receptus did not.

¹¹ Revelation 20:14 (NET) The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἡ λίμνη τοῦ πυρός here. The Stephanus Textus Receptus did not.

¹² In the NET parallel Greek text and NA²⁸ planning to do (NET) was βουλόμενος, but in the Stephanus Textus Receptus and Byzantine Majority Text When I…was…minded was βουλευομενος.

¹³ Mark 15:15a (NET)

¹⁴ The NET parallel Greek text and NA²⁸ had ὑπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα (KJV: of).

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had απο των δεσμων (KJV: from his bands) following released him (KJV: loosed him). The NET parallel Greek text and NA²⁸ did not.

¹⁶ The NET parallel Greek text and NA²⁸ had πᾶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ολον (KJV: all).

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The NET parallel Greek text and NA²⁸ had συνελθεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν (KJV: to appear).

¹⁹ Acts 22:30 (NET)

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

²¹ The NET parallel Greek text and NA²⁸ had ἐπιγνῶναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had γνωναι (KJV: have known).

²² The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

²³ Hebrews 6:17 (NET)

²⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had διαφύγῃ here, where the Stephanus Textus Receptus had διαφυγοι.

²⁵ The NET parallel Greek text and NA²⁸ had ἀπορίψαντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απορριψαντας (KJV: should cast themselves…into the sea).

²⁶ Acts 12:4b (NET)

The Lost Son of Perdition, Part 8

Posted on March 7, 2022 by admin

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job. I’ve stepped away some from the main topic to consider Satan’s power if and only if the Lord removes the hedge (śûḵ, שׁכת) He has made around Job and his household and all that he has on every side.¹ And this was the experiment Satan proposed to test his hypothesis explaining Job’s fear (yārē’, ירא; Septuagint: σέβεται, a form of σέβω, worship) of God.

Masoretic Text		Septuagint
Job 1:17 (Tanakh/KJV)	Job 1:17 (NET)	Job 1:17 (NETS)	Job 1:17 (English Elpenor)
While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	While this one was still speaking another messenger arrived and said, “The Chaldeans formed three bands and made a raid on the camels and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!”	While he was still speaking, a further messenger came and said to Iob, “Horsemen formed three columns against us, and they encircled the camels and carried them off and killed the servants with daggers, but I alone escaped, and I came to tell you.”	While he was yet speaking, there came another messenger, and said to Job, The horsemen formed three companies against us, and surrounded the camels, and took them for a prey, and slew the servants with the sword; and I only escaped, and am come to tell thee.

I called this kind of power “Satan 101”: persuading unscrupulous people—who may have been lusting after Job’s camels already—that this was the opportune moment to strike. Something else needs to be addressed here, however, the formula: While he was yet speaking, there came also another, and said…and I only am escaped alone to tell thee. This formula will be repeated one more time.

This side of the judgment seat of Christ it seems most prudent to me to assume that this is the way events unfolded. It’s what the text says. But if I sit down with Job someday and he says, “No, no, it happened over a week,” or a month or six months, I won’t be offended. Something about the way the book of Job is constructed tells me I’m reading a dramatic retelling of a true story.

According to “A Glossary of Terms Essential to Describing Literature in the English Major (rev. 9/26/01)” online:

time compression/expansion [is] a dramatic or narrative device by which an author manipulates characters’ and readers’ emotions through speeding up or slowing down the apparent rate of time on the stage or in time.

Though I find it difficult to imagine the culture that might enjoy a presentation of Job as entertainment and edification, it’s fairly easy to recognize that this repeated formula could create a ripple of nervous laughter in an audience, comic relief to ease the tension of the horrors portrayed on stage.

Masoretic Text		Septuagint
Job 1:18 (Tanakh/KJV)	Job 1:18 (NET)	Job 1:18 (NETS)	Job 1:18 (English Elpenor)
While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:	While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house,	While he was still speaking, another messenger came, saying to Job, “As your sons and daughters were eating and drinking at their elder brother’s,	While he is yet speaking, another messenger comes, saying to Job, While thy sons and thy daughters were eating and drinking with their elder brother,

If I am standing before the judgment seat of Christ and He asks why I believed that all these things happened to Job in a short period of time, I can answer: While the statement at the beginning of this section—And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house²—seems out of place at first, the final messenger’s repetition of that very statement seems to indicate that you wanted me to know that all of this occurred during the course of this meal.

If on the other hand Jesus asks why I believed that these events and their revelations happened over the course of a week or a month or six months, I would be left stuttering and stammering something I learned in an English class at school about dramatic writing and time compression.

Masoretic Text		Septuagint
Job 1:19 (Tanakh/KJV)	Job 1:19 (NET)	Job 1:19 (NETS)	Job 1:19 (English Elpenor)
And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men (הַנְּעָרִ֖ים), and they are dead; and I only am escaped alone to tell thee.	and suddenly a great wind swept across the wilderness and struck the four corners of the house, and it fell on the young people (naʿar, הנערים), and they died! And I—only I alone—escaped to tell you!”	suddenly a great wind came from the wilderness and struck the four corners of the house, and the house fell on your children (τὰ παιδία σου), and they died, but I alone escaped, and I came to tell you.”	suddenly a great wind came on from the desert, and caught the four corners of the house, and the house fell upon thy children (τὰ παιδία σου), and they are dead; and I have escaped alone, and am come to tell thee.

Satan had power over the wind to destroy a house and take human life if and only if God gave him leave to do so. “All right then,” the Lord said to Satan when He authorized his scientific experiment, “everything he has is in your power (literally: in your hand). Only do not extend your hand against the man himself!”³ As scientific experiments go, this one was brutal.

Admittedly, I don’t feel it fully until Job’s children were killed, but the Hebrew word in the Masoretic text for servants and young people was the same [see the table below]. God, I believe, felt everything of the cost of this scientific experiment before He authorized it and loved Satan enough to proceed anyway. But what about Job’s children and servants?

A story Jesus told comes to mind here (Luke 16:19-21 NET):

“There was a rich man who dressed in purple and fine linen and who feasted sumptuously every day. But at his gate lay⁴ a poor man (πτωχὸς) named Lazarus whose body was covered with sores,⁵ who longed to eat⁶ what fell from the rich man’s table. In addition, the dogs came and licked⁷ his sores.

In another essay I approached this story from the viewpoint of Jesus’ saying, “How hard it is for the rich to enter the kingdom of God!”⁸ I wrote that his disciples “believed that the rich were blessed by God, that their wealth was a sign of his approval and favor. And I assume they believed this because their religious teachers believed and taught it.” I am right there with them, however, if I consider the blessings and curses Moses pronounced on Israel.

Deuteronomy 28:2-6, 8 (NET)	Deuteronomy 28:15-19, 21 (NET)
All these blessings will come to you in abundance if you obey the Lord your God:	But if you ignore the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force:
You will be blessed in the city and blessed in the field.	You will be cursed in the city and cursed in the field.
Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.	Your basket and your mixing bowl will be cursed.
Your basket and your mixing bowl will be blessed.	Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks.
You will be blessed when you come in and blessed when you go out.	You will be cursed when you come in and cursed when you go out.
The Lord will decree blessing for you with respect to your barns and in everything you do—yes, he will bless you in the land he is giving you.	The Lord will plague you with deadly diseases until he has completely removed you from the land you are about to possess.

If I judge according to external appearance,⁹ I can be as surprised as Jesus’ disciples were (Luke 16:22, 23 NET)

“Now the poor man died and was carried by the angels to Abraham’s¹⁰ side. The rich man also died and was buried. And in Hades (ᾅδῃ, a form of ᾅδης), as he was in torment, he looked up and saw Abraham¹¹ far off with Lazarus at his side.

“God does not view things the way people do,” the Lord said to Samuel. “People look on the outward appearance, but the Lord looks at the heart.”¹² Jesus continued (Luke 16:24, 25 NET):

So [the rich man] called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue because I am in anguish in this fire.’ But Abraham said, ‘Child, remember that¹³ in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.

I wrote that this entire story “is not to be taken too literally” when I thought that literally meant to take it as a picture of heaven and hell (the lake of fire). I called Abraham’s response to the rich man “karmic nonsense” until I began to consider that “God’s love [for Lazarus] was revealed after Lazarus’ death.” I stumbled around his response again considering God’s goodness and patience: The Lord…is being patient toward you because he does not wish for any to perish but for all to come to repentance.¹⁴

So here I am again, brought to this story wondering about the deaths of Job’s children and servants. Perhaps I’m ready now to take it and Abraham’s response to the rich man literally. The Lord knew the rich man’s life, choked by thorns: The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing.¹⁵ After his death he is brought to an intense focus.

And I no longer feel compelled to assume that the poor man was faithful or virtuous because angels carried him to Abraham’s side if I take Abraham at his word: Lazarus [received] bad things, but now he is comforted here. Abraham continued to answer the request of the rich man (Luke 16:26 NET Table):

Besides all this, a great chasm has been fixed between us, so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

The rich man, Abraham and Lazarus were not spirits likened to wind, free to go wherever they wanted. They were imprisoned, compelled as it were to focus their attentions. The rich man said (Luke 16:27, 28 NET):

‘Then I beg you, father—send Lazarus to my father’s house (for I have five brothers) to warn them so that they don’t come into this place of torment.’

Both the rich man and Lazarus had no less a personage than Abraham, the father of us all, to focus their attentions precisely (Luke 16:29 NET):

But¹⁶ Abraham said,¹⁷ ‘They have¹⁸ Moses¹⁹ and the prophets; they must respond to them.’

Their deaths had not altered the fact that the Bible (as it existed at that time)—Moses and the prophets—remained the primary focus of human attention. The rich man wanted to argue but Abraham was firm (Luke 16:30, 31 NET):

Then the rich man said, ‘No, father Abraham, but if someone from the dead goes to them, they will repent.’ He replied to him, ‘If they do not respond to Moses²⁰ and the prophets, they will not²¹ be convinced even if someone rises from the dead.’”

I’m embarrassed how often I’ve missed what is now so clear in this context: Abraham learned everything he knew of Moses and the prophets who followed him from his own place in Hades after his death. I can trust Job’s children and servants to the grace and mercy of God.

The table mentioned above follows:

Reference	Hebrew	Tanakh/KJV, NET	Greek	NETS, English Elpenor
Job 1:15 Table	הַנְּעָרִ֖ים	the servants	τοὺς παῖδας	the servants
Job 1:16 Table	וּבַנְּעָרִ֖ים	and the servants	καὶ τοὺς ποιμένας	the shepherds
Job 1:17	הַנְּעָרִ֖ים	the servants	τοὺς παῖδας	the servants
Job 1:19	הַנְּעָרִ֖ים	the young men, the young people	τὰ παιδία σου	your children, thy children

Tables comparing Job 1:17; 1:18; 1:19; Deuteronomy 28:2; 28:15; 28:3; 28:16; 28:4; 28:17; 28:5; 28:18; 28:6; 28:19; 28:8; 28:21 and 1 Samuel 16:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:17; 1:18; 1:19; Deuteronomy 28:2; 28:15; 28:3; 28:16; 28:4; 28:17; 28:5; 28:18; 28:6; 28:19; 28:8; 28:21 and 1 Samuel (1 Reigns, 1 Kings) 16:7 in the Septuagint (BLB and Elpenor), and tables comparing Luke 16:20, 21; 16:22, 23; 16:25; 16:29 and 16:31 in the NET and KJV follow.

Job 1:17 (Tanakh)	Job 1:17 (KJV)	Job 1:17 (NET)
While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	While this one was still speaking another messenger arrived and said, “The Chaldeans formed three bands and made a raid on the camels and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!”

Job 1:17 (Septuagint BLB)	Job 1:17 (Septuagint Elpenor)
ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ιωβ οἱ ἱππεῗς ἐποίησαν ἡμῗν κεφαλὰς τρεῗς καὶ ἐκύκλωσαν τὰς καμήλους καὶ ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῗδας ἀπέκτειναν ἐν μαχαίραις ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῗλαί σοι	ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπε πρὸς ᾿Ιώβ· οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς καὶ ἐκύκλωσαν τὰς καμήλους καὶ ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις· ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:17 (NETS)	Job 1:17 (English Elpenor)
While he was still speaking, a further messenger came and said to Iob, “Horsemen formed three columns against us, and they encircled the camels and carried them off and killed the servants with daggers, but I alone escaped, and I came to tell you.”	While he was yet speaking, there came another messenger, and said to Job, The horsemen formed three companies against us, and surrounded the camels, and took them for a prey, and slew the servants with the sword; and I only escaped, and am come to tell thee.

Job 1:18 (Tanakh)	Job 1:18 (KJV)	Job 1:18 (NET)
While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:	While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:	While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house,

Job 1:18 (Septuagint BLB)	Job 1:18 (Septuagint Elpenor)
ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ Ιωβ τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ	ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ ᾿Ιώβ· τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ
Job 1:18 (NETS)	Job 1:18 (English Elpenor)
While he was still speaking, another messenger came, saying to Job, “As your sons and daughters were eating and drinking at their elder brother’s,	While he is yet speaking, another messenger comes, saying to Job, Whle thy sons and thy daughters were eating and drinking with their elder brother,

Job 1:19 (Tanakh)	Job 1:19 (KJV)	Job 1:19 (NET)
And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.	And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.	and suddenly a great wind swept across the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I—only I alone—escaped to tell you!”

Job 1:19 (Septuagint BLB)	Job 1:19 (Septuagint Elpenor)
ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου καὶ ἐτελεύτησαν ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῗλαί σοι	ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας, καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου, καὶ ἐτελεύτησαν· ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:19 (NETS)	Job 1:19 (English Elpenor)
suddenly a great wind came from the wilderness and struck the four corners of the house, and the house fell on your children, and they died, but I alone escaped, and I came to tell you.”	suddenly a great wind came on from the desert, and caught the four corners of the house, and the house fell upon thy children, and they are dead; and I have escaped alone, and am come to tell thee.

Deuteronomy 28:2 (Tanakh)	Deuteronomy 28:2 (KJV)	Deuteronomy 28:2 (NET)
And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of HaShem thy G-d.	And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.	All these blessings will come to you in abundance if you obey the Lord your God:

Deuteronomy 28:2 (Septuagint BLB)	Deuteronomy 28:2 (Septuagint Elpenor)
καὶ ἥξουσιν ἐπὶ σὲ πᾶσαι αἱ εὐλογίαι αὗται καὶ εὑρήσουσίν σε ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου	καὶ ἥξουσιν ἐπὶ σὲ πᾶσαι αἱ εὐλογίαι αὗται καὶ εὑρήσουσί σε, ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου
Deuteronomy 28:2 (NETS)	Deuteronomy 28:2 (English Elpenor)
and all these blessing shall come upon you and find you, if you hear the voice of the Lord your God:	and all these blessings shall come upon thee, and shall find thee. If thou wilt indeed hear the voice of the Lord thy God,

Deuteronomy 28:15 (Tanakh)	Deuteronomy 28:15 (KJV)	Deuteronomy 28:15 (NET)
But it shall come to pass, if thou wilt not hearken unto the voice of HaShem thy G-d, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.	But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:	But if you ignore the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force:

Deuteronomy 28:15 (Septuagint BLB)	Deuteronomy 28:15 (Septuagint Elpenor)
καὶ ἔσται ἐὰν μὴ εἰσακούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου φυλάσσειν καὶ ποιεῗν πάσας τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον καὶ ἐλεύσονται ἐπὶ σὲ πᾶσαι αἱ κατάραι αὗται καὶ καταλήμψονταί σε	Καὶ ἔσται ἐὰν μὴ εἰσακούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, φυλάσσειν καὶ ποιεῖν πάσας τὰς ἐντολὰς αὐτοῦ, ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον, καὶ ἐλεύσονται ἐπὶ σὲ πᾶσαι αἱ κατάραι αὗται καὶ καταλήψονταί σε
Deuteronomy 28:15 (NETS)	Deuteronomy 28:15 (English Elpenor)
And it shall be, if you do not listen to the voice of the Lord your God to keep and to do all his commandments, which I command you today, that all these curses shall come upon you and overtake you:	But it shall come to pass, if thou wilt not hearken to the voice of the Lord thy God, to observe all his commandments, as many as I charge thee this day, then all these curses shall come on thee, and overtake thee.

Deuteronomy 28:3 (Tanakh)	Deuteronomy 28:3 (KJV)	Deuteronomy 28:3 (NET)
Blessed shalt thou be in the city, and blessed shalt thou be in the field.	Blessed shalt thou be in the city, and blessed shalt thou be in the field.	You will be blessed in the city and blessed in the field.

Deuteronomy 28:3 (Septuagint BLB)	Deuteronomy 28:3 (Septuagint Elpenor)
εὐλογημένος σὺ ἐν πόλει καὶ εὐλογημένος σὺ ἐν ἀγρῷ	εὐλογημένος σὺ ἐν πόλει καὶ εὐλογημένος σὺ ἐν ἀγρῷ
Deuteronomy 28:3 (NETS)	Deuteronomy 28:3 (English Elpenor)
Blessed be you in the city, and blessed be you in the field.	blessed [shalt] thou [be] in the city, and blessed shalt thou be in the field.

Deuteronomy 28:16 (Tanakh)	Deuteronomy 28:16 (KJV)	Deuteronomy 28:16 (NET)
Cursed shalt thou be in the city, and cursed shalt thou be in the field.	Cursed shalt thou be in the city, and cursed shalt thou be in the field.	You will be cursed in the city and cursed in the field.

Deuteronomy 28:16 (Septuagint BLB)	Deuteronomy 28:16 (Septuagint Elpenor)
ἐπικατάρατος σὺ ἐν πόλει καὶ ἐπικατάρατος σὺ ἐν ἀγρῷ	ἐπικατάρατος σὺ ἐν πόλει, καὶ ἐπικατάρατος σὺ ἐν ἀγρῷ
Deuteronomy 28:16 (NETS)	Deuteronomy 28:16 (English Elpenor)
Cursed be you in the city, and cursed be you in the field.	Cursed [shalt] thou [be] in the city, and cursed shalt thou be in the field.

Deuteronomy 28:4 (Tanakh)	Deuteronomy 28:4 (KJV)	Deuteronomy 28:4 (NET)
Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young of thy flock.	Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.	Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.

Deuteronomy 28:4 (Septuagint BLB)	Deuteronomy 28:4 (Septuagint Elpenor)
εὐλογημένα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου	εὐλογημένα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου καὶ τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου
Deuteronomy 28:4 (NETS)	Deuteronomy 28:4 (English Elpenor)
Blessed be the progeny of your belly and the produce of your land, the herds of your cows and the flocks of your sheep.	Blessed shall be the offspring of thy body, and the fruits of thy land, and the herds of thy oxen, and the flocks of thy sheep.

Deuteronomy 28:17 (Tanakh)	Deuteronomy 28:17 (KJV)	Deuteronomy 28:17 (NET)
Cursed shall be thy basket and thy kneading-trough.	Cursed shall be thy basket and thy store.	Your basket and your mixing bowl will be cursed.

Deuteronomy 28:17 (Septuagint BLB)	Deuteronomy 28:17 (Septuagint Elpenor)
ἐπικατάρατοι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου	ἐπικατάρατοι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου
Deuteronomy 28:17 (NETS)	Deuteronomy 28:17 (English Elpenor)
Cursed be your storehouses and your reserves.	Cursed shall be thy barns and thy stores.

Deuteronomy 28:5 (Tanakh)	Deuteronomy 28:5 (KJV)	Deuteronomy 28:5 (NET)
Blessed shall be thy basket and thy kneading-trough.	Blessed shall be thy basket and thy store.	Your basket and your mixing bowl will be blessed.

Deuteronomy 28:5 (Septuagint BLB)	Deuteronomy 28:5 (Septuagint Elpenor)
εὐλογημέναι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου	εὐλογημέναι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου
Deuteronomy 28:5 (NETS)	Deuteronomy 28:5 (English Elpenor)
Blessed be your storehouses and your reserves.	Blessed shall be thy barns, and thy stores.

Deuteronomy 28:18 (Tanakh)	Deuteronomy 28:18 (KJV)	Deuteronomy 28:18 (NET)
Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.	Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.	Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks.

Deuteronomy 28:18 (Septuagint BLB)	Deuteronomy 28:18 (Septuagint Elpenor)
ἐπικατάρατα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου	ἐπικατάρατα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου, τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου
Deuteronomy 28:18 (NETS)	Deuteronomy 28:18 (English Elpenor)
Cursed be the progeny of your belly and the produce of your land, the herds of your cows and the flocks of your sheep.	Cursed shall be the offspring of thy body, and the fruits of thy land, the herds of thine oxen, and the flocks of thy sheep.

Deuteronomy 28:6 (Tanakh)	Deuteronomy 28:6 (KJV)	Deuteronomy 28:6 (NET)
Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.	Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.	You will be blessed when you come in and blessed when you go out.

Deuteronomy 28:6 (Septuagint BLB)	Deuteronomy 28:6 (Septuagint Elpenor)
εὐλογημένος σὺ ἐν τῷ εἰσπορεύεσθαί σε καὶ εὐλογημένος σὺ ἐν τῷ ἐκπορεύεσθαί σε	εὐλογημένος σὺ ἐν τῷ εἰσπορεύεσθαί σε, καὶ εὐλογημένος σὺ ἐν τῷ ἐκπορεύεσθαί σε
Deuteronomy 28:6 (NETS)	Deuteronomy 28:6 (English Elpenor)
Blessed be you when you come in, and blessed be you when you go out.	Blessed shalt thou be in thy coming in, and blessed shalt thou be in thy going out.

Deuteronomy 28:19 (Tanakh)	Deuteronomy 28:19 (KJV)	Deuteronomy 28:19 (NET)
Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.	Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.	You will be cursed when you come in and cursed when you go out.

Deuteronomy 28:19 (Septuagint BLB)	Deuteronomy 28:19 (Septuagint Elpenor)
ἐπικατάρατος σὺ ἐν τῷ ἐκπορεύεσθαί σε καὶ ἐπικατάρατος σὺ ἐν τῷ εἰσπορεύεσθαί σε	ἐπικατάρατος σὺ ἐν τῷ εἰσπορεύεσθαί σε καὶ ἐπικατάρατος σὺ ἐν τῷ ἐκπορεύεσθαί σε
Deuteronomy 28:19 (NETS)	Deuteronomy 28:19 (English Elpenor)
Cursed be you when you come in, and cursed be you when you go out.	And all the people fell upon their faces, and said, Truly the Lord [is] God; he [is] God.

Deuteronomy 28:8 (Tanakh)	Deuteronomy 28:8 (KJV)	Deuteronomy 28:8 (NET)
HaShem will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which HaShem thy G-d giveth thee.	The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.	The Lord will decree blessing for you with respect to your barns and in everything you do—yes, he will bless you in the land he is giving you.

Deuteronomy 28:8 (Septuagint BLB)	Deuteronomy 28:8 (Septuagint Elpenor)
ἀποστείλαι κύριος ἐπὶ σὲ τὴν εὐλογίαν ἐν τοῗς ταμιείοις σου καὶ ἐν πᾶσιν οὗ ἂν ἐπιβάλῃς τὴν χεῗρά σου ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι	ἀποστείλαι Κύριος ἐπὶ σὲ τὴν εὐλογίαν ἐν τοῖς ταμιείοις σου καὶ ἐπὶ πάντα, οὗ ἂν ἐπιβάλῃς τὴν χεῖρά σου, ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι
Deuteronomy 28:8 (NETS)	Deuteronomy 28:8 (English Elpenor)
May the Lord send the blessing upon you in your storerooms and in all things to which you put your hand in the land that the Lord your God is giving you.	The Lord send upon thee his blessing in thy barns, and on all on which thou shalt put thine hand, in the land which the Lord thy God gives thee.

Deuteronomy 28:21 (Tanakh)	Deuteronomy 28:21 (KJV)	Deuteronomy 28:21 (NET)
HaShem will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.	The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.	The Lord will plague you with deadly diseases until he has completely removed you from the land you are about to possess.

Deuteronomy 28:21 (Septuagint BLB)	Deuteronomy 28:21 (Septuagint Elpenor)
προσκολλήσαι κύριος εἰς σὲ τὸν θάνατον ἕως ἂν ἐξαναλώσῃ σε ἀπὸ τῆς γῆς εἰς ἣν σὺ εἰσπορεύῃ ἐκεῗ κληρονομῆσαι αὐτήν	προσκολλήσαι Κύριος εἰς σὲ τὸν θάνατον, ἕως ἂν ἐξαναλώσῃ σε ἐπὶ τῆς γῆς, εἰς ἣν εἰσπορεύῃ ἐκεῖ κληρονομῆσαι αὐτήν
Deuteronomy 28:21 (NETS)	Deuteronomy 28:21 (English Elpenor)
May the Lord make death cling to you until it consumes you off the land that you are entering there to inherit it.	The Lord cause the pestilence to cleave to thee, until he shall have consumed thee off the land into which thou goest to inherit it.

1 Samuel 16:7 (Tanakh)	1 Samuel 16:7 (KJV)	1 Samuel 16:7 (NET)
But HaShem said unto Samuel: ‘Look not on his countenance, or on the height of his stature; because I have rejected him; for it is not as man seeth: for man looketh on the outward appearance, but HaShem looketh on the heart.’	But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.	But the Lord said to Samuel, “Don’t be impressed by his appearance or his height, for I have rejected him. God does not view things the way people do. People look on the outward appearance, but the Lord looks at the heart.”

1 Samuel 16:7 (Septuagint BLB)	1 Kings 16:7 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Σαμουηλ μὴ ἐπιβλέψῃς ἐπὶ τὴν ὄψιν αὐτοῦ μηδὲ εἰς τὴν ἕξιν μεγέθους αὐτοῦ ὅτι ἐξουδένωκα αὐτόν ὅτι οὐχ ὡς ἐμβλέψεται ἄνθρωπος ὄψεται ὁ θεός ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον ὁ δὲ θεὸς ὄψεται εἰς καρδίαν	καὶ εἶπε Κύριος πρὸς Σαμουήλ· μὴ ἐπιβλέψῃς ἐπὶ τὴν ὄψιν αὐτοῦ μηδὲ εἰς τὴν ἕξιν μεγέθους αὐτοῦ, ὅτι ἐξουδένωκα αὐτόν· ὅτι οὐχ ὡς ἐμβλέψεται ἄνθρωπος, ὄψεται ὁ Θεός, ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον, ὁ δὲ Θεὸς ὄψεται εἰς καρδίαν
1 Reigns 16:7 (NETS)	1 Kings 16:7 (English Elpenor)
And the Lord said to Samouel, “Do not look on his appearance or on the posture of his size, because I have rejected him, for God will not look as a mortal will see, for a mortal will see into a face, but God will see into a heart.”	But the Lord said to Samuel, Look not on his appearance, nor on his stature, for I have rejected him; for God sees not as man looks; for man looks at the outward appearance, but God looks at the heart.

Luke 16:20, 21 (NET)	Luke 16:20, 21 (KJV)
But at his gate lay a poor man named Lazarus whose body was covered with sores,	And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος	πτωχος δε τις ην ονοματι λαζαρος ος εβεβλητο προς τον πυλωνα αυτου ηλκωμενος	πτωχος δε τις ην ονοματι λαζαρος ος εβεβλητο προς τον πυλωνα αυτου ηλκωμενος

who longed to eat what fell from the rich man’s table. In addition, the dogs came and licked his sores

And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ	και επιθυμων χορτασθηναι απο των ψιχιων των πιπτοντων απο της τραπεζης του πλουσιου αλλα και οι κυνες ερχομενοι απελειχον τα ελκη αυτου	και επιθυμων χορτασθηναι απο των ψιχιων των πιπτοντων απο της τραπεζης του πλουσιου αλλα και οι κυνες ερχομενοι απελειχον τα ελκη αυτου

Luke 16:22, 23 (NET)	Luke 16:22,23 (KJV)
“Now the poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried.	And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη	εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον του αβρααμ απεθανεν δε και ο πλουσιος και εταφη	εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον αβρααμ απεθανεν δε και ο πλουσιος και εταφη

And in Hades, as he was in torment, he looked up and saw Abraham far off with Lazarus at his side.

And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐν τῷ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ	και εν τω αδη επαρας τους οφθαλμους αυτου υπαρχων εν βασανοις ορα τον αβρααμ απο μακροθεν και λαζαρον εν τοις κολποις αυτου	και εν τω αδη επαρας τους οφθαλμους αυτου υπαρχων εν βασανοις ορα τον αβρααμ απο μακροθεν και λαζαρον εν τοις κολποις αυτου

Luke 16:25 (NET)	Luke 16:25 (KJV)
But Abraham said, ‘Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.	But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ Ἀβραάμ· τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι	ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε οδε παρακαλειται συ δε οδυνασαι	ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε ωδε παρακαλειται συ δε οδυνασαι

Luke 16:29 (NET)	Luke 16:29 (KJV)
But Abraham said, ‘They have Moses and the prophets; they must respond to them.’	Abraham saith unto him, They have Moses and the prophets; let them hear them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει δὲ Ἀβραάμ· ἔχουσι Μωϋσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν	λεγει αυτω αβρααμ εχουσιν μωσεα και τους προφητας ακουσατωσαν αυτων	λεγει αυτω αβρααμ εχουσιν μωσεα και τους προφητας ακουσατωσαν αυτων

Luke 16:31 (NET)	Luke 16:31 (KJV)
He replied to him, ‘If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead.’”	And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ αὐτῷ· εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδ᾿ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται	ειπεν δε αυτω ει μωσεως και των προφητων ουκ ακουουσιν ουδε εαν τις εκ νεκρων αναστη πεισθησονται	ειπεν δε αυτω ει μωσεως και των προφητων ουκ ακουουσιν ουδε εαν τις εκ νεκρων αναστη πεισθησονται

The Lost Son of Perdition, Part 9

Back to Isaiah 53:10-12, Part 11

Back to The Book of Life, Part 1

Back to The Lost Son of Perdition, Part 11

Back to Nothing True, Part 2

Back to Nothing True, Part 5

Back to Wonders and False Wonders, Part 3

Back to Who Am I? Part 16

Back to Luke 8:22-56

¹ Job 1:10a (NET) Table

² Job 1:13 (Tanakh, KJV) Table

³ Job 1:12 (NET) Table

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which) preceding lay (KJV: was laid). The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had εἱλκωμένος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλκωμενος (KJV: full of sores).

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had των ψιχιων (KJV: the crumbs) here. The NET parallel Greek text and NA²⁸ did not.

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

⁸ Mark 10:23b (NET)

⁹ John 7:24a (NET)

¹⁰ The Stephanus Textus Receptus had του preceding Abraham’s here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had τον preceding Abraham. The NET parallel Greek text and NA²⁸ did not.

¹² 1 Samuel 16:7b (NET)

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had συ (KJV: thou) following that. The NET parallel Greek text and NA²⁸ did not.

¹⁴ 2 Peter 3:9 (NET) Table

¹⁵ Matthew 13:22 (NET) Table

¹⁶ The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

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

¹⁹ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέα, and μωσεα in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁰ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

²¹The NET parallel Greek text and NA²⁸ had οὐδ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδε (KJV: neither).

The New Covenant, Part 2

Posted on February 5, 2022 by admin

I shared the first essay of this series with two friends. Both preferred the judgment focus of my Pastor’s sermon, what I called “an invitation to do-it-yourself religion.”^[1] To one it was a desirable limit to “grace,” which was seen as a come on to an open-ended commitment to do whatever a preacher says. The other saw it as the only path to righteousness since “grace” is just an excuse for indulging whatever sins one wants and then saying, “I’m sorry,” at the end to get into heaven (i.e., to avoid hell). The unifying thread between these two beliefs is the current understanding of the grace of God.

When I think, speak or write about grace what I mean at the very least is the power to become the righteousness of God. God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.^[2] In practical terms I think we become the righteousness of God through faith in Jesus Christ, receiving his indwelling Holy Spirit and walking in the continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.^[3]

My Pastor objected to the word power for grace. The connection to grace is made for me when Paul asked the Lord three times about [a thorn in the flesh], that [this messenger of Satan] would depart from [him]:^[4] But [the Lord] said to me, “My grace (χάρις) is enough for you, for my power (δύναμις) is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power (δύναμις) of Christ may reside in me.^[5]

I’ve grown up around people who feel that saying too much about the Holy Spirit robs Jesus of some of his glory. Jesus said (John 16:7-14 ESV):

Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I^[6] do not go away, the Helper will not come to you. But if I go, I will send him to you. And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the^[7] Father, and you will see me no longer;^[8] concerning judgment, because the ruler of this world is judged.

“I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears^[9] he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you [Table].

In the story of the raising of Lazarus Jesus hints at a proximity effect to his grace: Then Jesus told them plainly, “Lazarus has died, and I am glad for your sake that I was not there, so that you may believe.”^[10] “Lord, if you had been here, Martha seems to confirm this proximity effect, my brother would not have died [Table]. But even now I know that whatever you ask from God, God will grant you.”^[11] At the risk of angering hardcore Trinitarians the Holy Spirit is Jesus omnipresent, Jesus without a proximity effect, Jesus unleashed throughout all space and time.

Here, too, my Pastor objected to my description of the Holy Spirit citing Jesus’ words: Then I will ask the Father, and he will give you another (ἄλλον, a form of ἄλλος) Advocate to be with you forever.^[12] I asked whether—If anyone loves me, he will obey my word, and my Father will love him, and we will come to him and take up residence with him^[13]—should be understood as “over and above” the indwelling Holy Spirit. He said, no, and settled on the word through. So, I’ll amend my original statement: Through his Holy Spirit Jesus is omnipresent, without a proximity effect, unleashed throughout all space and time.

A more expansive definition of grace is God so loved…that He gave. Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given (χαρισθέντα, a form of χαρίζομαι) to us by God.^[14] For this is the way God loved the world: He gave his one and only Son.^[15] Ultimately Jesus is the grace of God.

My faith needs some of the nuts and bolts, how Jesus is the grace of God to me. And here again Paul associated power with the grace that is Jesus: I pray that according to the wealth of his glory [the Father] will grant you to be strengthened (κραταιωθῆναι, a form of κραταιόω) with power (δυνάμει, a form of δύναμις) through his Spirit in the inner person [Table], that Christ will dwell in your hearts through faith.^[16]

I want to consider this grace of God and the new covenant in the light of my own experience as the types of ground Jesus described in the parable of the Sower (Matthew 13:1-9). The first type of ground He described was the path (Matthew 13:19 NET).

When anyone hears the word about the kingdom and does not understand (συνιέντος, a form of συνίημι) it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path.

This describes me fairly accurately from about five years old to seventeen. When I said a sinner’s prayer to escape hell, I meant that I disobeyed my parents sometimes. I was many years and a considerable psychic distance from acknowledging that I was from [my] father the devil, and [I] want to do what [my] father desires.^[17] I was like those who loved the darkness rather than the light because their deeds were evil. For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.^[18]

I didn’t know my deeds were evil. Quite the contrary, I resented anyone who called what I wanted “evil.” “What I wanted” was the epitome of righteousness in my mind, though I would not have used the term. I realized as I grew that what adults called righteousness was often not anything I wanted at all.

I don’t recall ever hearing Jesus’ saying—You people are from your father the devil, and you want to do what your father desires—as if it applied to me. It was relatively recently that I realized He spoke to those…who had believed him.^[19] It was relatively recently that I recognized this saying as one of the secrets of the kingdom of heaven.^[20] I was like one of the outsiders who heard most of Jesus’ sayings as parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, another form of συνίημι).^[21]

This period of my life, being the path, came to an end when I chose to be an atheist. For a time I actively opted out of being any kind of soil for the seed of God’s word. Even if I have treated it like some sort of necessity in these essays, atheism was not a foregone conclusion. I had an alternative at seventeen.

I was driven back to the Bible when God didn’t punish me for the “sin of premarital sex.” But I rejected the Bible if it didn’t agree with what I “knew” it was supposed to say from years of church and Sunday school, when I was the path, one who heard about the kingdom but didn’t understand it, one who whatever he heard was snatched away by the evil one.

I didn’t realize I was that kind of ground at the time. There was a tacit assumption among those I knew that the three types of ground that didn’t produce consistent fruit were destined for the lake of fire. I had said a sinner’s prayer to Jesus to avoid hell. I was, therefore, good ground by definition.

I have described my time as an atheist as a “decline that is such a cliché, it is too embarrassing to mention in detail.”^[22] There was an upside to becoming a cliché: I could no longer imagine myself to be the unique individual courageously forging my own path into the unknown. My path was well known and well-worn, most notably well known in the Bible, not that I acknowledged that consciously at the time.

My flirtation^[23] with atheism ended when I prayed, “If you’re really out there, I really want to know you.”^[24] Though I had an immediate hunger for the Bible from that moment on, I didn’t study the Bible to know…the only true God, and Jesus Christ, whom [He] sent.^[25] I studied to know the rules to obey to keep my end of the bargain.

When I mentioned this to my Pastor, he thought it was a good way to start. For me it was possibly the only way to start. But I can’t help wondering: what if I had believed Jesus saying that I was from my father the devil and wanted to do what my father desired? What if I had let his words create a healthy skepticism in me about those desires and thoughts, those feelings and reasons that came “naturally” to my heart and mind? What if I had taken Him at his word at five or ten or twenty or even forty-years-old rather than compelling Him to prove to me for sixty-five years that I was from my father the devil and wanted to do what my father desired?

Would it have helped me believe that his grace was enough for me? Could it have shortened the time I spent as the next type of ground Jesus described (Matthew 13:20, 21 NET)?

The seed sown on rocky ground is the person who hears the word and immediately receives it with joy. But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away.

This ground describes me between the ages of twenty-three and forty-three. As I searched the Bible for rules to obey to keep my part of the contract and then disobeyed them anyway, I heard Paul’s lament (Romans 7:22-24 NET):

For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members [Table]. Wretched man that I am! Who will rescue me from this body of death?

Paul believed that Jesus had rescued him: Thanks be to God through Jesus Christ our Lord!^[26] I didn’t understand how at first, even though I was more curious than I had ever been before. Though now I might be more inclined to translate χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν^[27] “grace from God through Jesus Christ our Lord” and while I might appreciate more now that Paul may have given a very direct answer to his own rhetorical question, I wouldn’t have understood it any better then. I didn’t know God or his grace—not yet.

Twenty years of springing up with joy only to fall away again, twenty years of being picked up, dusted off and put back together by Jesus one more time, slowly began to teach me to know Him and his grace. Paul wrote to Timothy (2 Timothy 2:11-13 NET):

This saying is trustworthy: If we died with him, we will also live with him. If we endure, we will also reign with him. If we deny^[28] him, he will also deny us. If we are unfaithful, he remains faithful, since^[29] he cannot (οὐ δύναται) deny himself.

Sometimes when I tell this story people want to credit me for continuing to study the Bible over those twenty years. I also ate food over that time, whenever I was hungry. Granted, eating food was instrumental in keeping me alive, but the hunger comes from God as did the food. Eventually, I began to understand that the one bringing forth in [me] both the desire and the effort—for the sake of his good pleasure—is God.^[30]

The Greek words translated desire and effort were not nouns but infinitive verbs: θέλειν (a form of θέλω) and ἐνεργεῖν (a form of ἐνεργέω). Eventually, I was able to make this connection to the hunger, the food and the eating. The hunger, θέλειν, and the food, the Bible, are from God. The eating, doing his will, ἐνεργεῖν, becoming the righteousness of God in Him, is the outcome of his grace. And eventually I trusted Him and his grace more than I trusted myself—good ground at last?

Jesus continued (Matthew 13:22 NET):

The seed sown among thorns is the person who hears the word, but worldly^[31] cares and the seductiveness of wealth choke the word, so it produces nothing.

This type of ground characterizes me from about forty-four years of age to perhaps fifty-three. I got a fulltime job again with a steady paycheck. I married a woman with two children. I left all the “spiritual stuff” to the grace of God while I attended to more mundane matters. This period of my life ended when my wife divorced me.

So from about the age of fifty-four to the present, sixty-eight, have I finally become what Jesus called good soil (Matthew 13:23 NET)?

But as for the seed sown on good soil,^[32] this is the person who hears the word and understands^[33] (συνιείς, another form of συνίημι). He bears fruit, yielding a hundred, sixty, or thirty times what was sown.”

Who knows? I can’t even imagine how to measure such a thing. My Pastor treated these measurements like ordinary agricultural yields. And he’s right.

If I think of a kernel of corn (maize) growing to maturity, one ear of corn would easily be thirty times what was sown. When I think about the time and attention, the forgiveness and patience, the mercy and grace the Lord has lavished upon me, what I share with others is a tiny fraction rather than a multiple.

I planted, Paul wrote the Corinthians, Apollos watered, but God caused it to grow (ἠύξανεν, a form of αὐξάνω).^[34] After all we’ve been through together I can trust Him with that growth.

Tables comparing John 16:7; 16:10; 2 Timothy 2:12, 13; Matthew 13:22 and 13:23 in the NET and KJV follow.

John 16:7 (NET)	John 16:7 (KJV)
But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you.	Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος \|οὐκ ἐλεύσεται\| πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς	αλλ εγω την αληθειαν λεγω υμιν συμφερει υμιν ινα εγω απελθω εαν γαρ μη απελθω ο παρακλητος ουκ ελευσεται προς υμας εαν δε πορευθω πεμψω αυτον προς υμας	αλλ εγω την αληθειαν λεγω υμιν συμφερει υμιν ινα εγω απελθω εαν γαρ εγω μη απελθω ο παρακλητος ουκ ελευσεται προς υμας εαν δε πορευθω πεμψω αυτον προς υμας

John 16:10 (NET)	John 16:10 (KJV)
concerning righteousness because I am going to the Father and you will see me no longer;	Of righteousness, because I go to my Father, and ye see me no more;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτε με	περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκ ετι θεωρειτε με	περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκετι θεωρειτε με

2 Timothy 2:12, 13 (NET)	2 Timothy 2:12, 13 (KJV)
If we endure, we will also reign with him. If we deny him, he will also deny us.	If we suffer, we shall also reign with him: if we deny him, he also will deny us:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κακεῖνος ἀρνήσεται ἡμᾶς	ει υπομενομεν και συμβασιλευσομεν ει αρνουμεθα κακεινος αρνησεται ημας	ει υπομενομεν και συμβασιλευσομεν ει αρνουμεθα κακεινος αρνησεται ημας

If we are unfaithful, he remains faithful, since he cannot deny himself.

If we believe not, yet he abideth faithful: he cannot deny himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.	ει απιστουμεν εκεινος πιστος μενει αρνησασθαι εαυτον ου δυναται	ει απιστουμεν εκεινος πιστος μενει αρνησασθαι εαυτον ου δυναται

Matthew 13:22 (NET)	Matthew 13:22 (KJV)
The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing.	He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτος ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον καὶ ἄκαρπος γίνεται	ο δε εις τας ακανθας σπαρεις ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος τουτου και η απατη του πλουτου συμπνιγει τον λογον και ακαρπος γινεται	ο δε εις τας ακανθας σπαρεις ουτος εστιν ο τον λογον ακουων και η μεριμνα του αιωνος τουτου και η απατη του πλουτου συμπνιγει τον λογον και ακαρπος γινεται

Matthew 13:23 (NET)	Matthew 13:23 (KJV)
But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.”	But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτος ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα	ο δε επι την γην την καλην σπαρεις ουτος εστιν ο τον λογον ακουων και συνιων ος δη καρποφορει και ποιει ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα	ο δε επι την γην την καλην σπαρεις ουτος εστιν ο τον λογον ακουων και συνιων ος δη καρποφορει και ποιει ο μεν εκατον ο δε εξηκοντα ο δε τριακοντα

Addendum: February 6, 2022
I can’t say that a sermon like the following wasn’t preached to me when I was five or ten or twenty or forty-years-old. I can say I heard it today.

The New Covenant, Part 3

Back to The Lost Son of Perdition, Part 8

^[1] The New Covenant, Part 1

^[2] 2 Corinthians 5:21 (NET) Table

^[3] Galatians 5:22b, 23a (NET) Table

^[4] 2 Corinthians 12:8 (NET) with phrases in brackets from 2 Corinthians 12:7 (NET) Table

^[5] 2 Corinthians 12:9 (NET) Table

^[6] The Byzantine Majority text had εγω here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA²⁸ did not.

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had οὐκέτι here, where the Stephanus Textus Receptus had ουκ ετι (KJV: no more).

^[9] The NET parallel Greek text and NA²⁸ had ἀκούσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν ακουση (KJV: whatsoever he shall hear).

^[10] John 11:14, 15a (NET)

^[11] John 11:21b, 22 (NET)

^[12] John 14:16 (NET) Table

^[13] John 14:23 (NET) Table

^[14] 1 Corinthians 2:12 (NET)

^[15] John 3:16a (NET) Table

^[16] Ephesians 3:16, 17a (NET)

^[17] John 8:44a (NET) Table

^[18] John 3:19b, 20 (NET)

^[19] John 8:31a (NET)

^[20] Matthew 13:11b (NET)

^[21] Matthew 13:13b (NET)

^[22] Who Am I? Part 3

^[23] I called it a flirtation not to minimize its seriousness but to highlight how I was not serious enough about it to maintain such a demanding faith for any prolonged period of time.

^[24] Who am I? Part 3

^[25] John 17:3b (NET)

^[26] Romans 7:25a (NET) Table

^[27] Romans 7:25a NA²⁸ This is what the editors of the NA²⁸ currently believe to be the original text.

^[28] The NET parallel Greek text and NA²⁸ had ἀρνησόμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αρνουμεθα.

^[29] The NET parallel Greek text and NA²⁸ had γὰρ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[30] Philippians 2:13 (NET)

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had τουτου following αἰῶνος (KJV: this world). The NET parallel Greek text and NA²⁸ did not.

^[32] The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding soil (KJV: ground). The NET parallel Greek text and NA²⁸ did not.

^[33] The NET parallel Greek text and NA²⁸ had συνιείς here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιων (KJV: understandeth it).

^[34] 1 Corinthians 3:6 (NET) Table

Psalm 22, Part 12

Posted on February 1, 2022 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text		Septuagint
Psalm 22:21 (Tanakh/KJV)	Psalm 22:21 (NET)	Psalm 21:22 (NETS)	Psalm 21:22 (Elpenor English)
Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns (רֵמִ֣ים).	Rescue me from the mouth of the lion and from the horns of the wild oxen (rᵊ’ēm, רמים). You have answered me.	Save me from a lion’s mouth, and my lowliness from the horns of unicorns (μονοκερώτων)!	Save me from the lion’s mouth; and [regard] my lowliness from the horns of the unicorns (μονοκερώτων).

The English word unicorn conjures an image “of fantasy or rarity^[4]” in my mind (see picture), much like what is described in the Wikipedia article titled Unicorn.

The unicorn is a legendary creature that has been described since antiquity as a beast with a single large, pointed, spiraling horn projecting from its forehead.

In European literature and art, the unicorn has for the last thousand years or so been depicted as a white horse-like or goat-like animal with a long straight horn with spiralling grooves, cloven hooves, and sometimes a goat’s beard…In medieval and Renaissance times, the tusk of the narwhal was sometimes sold as a unicorn horn.

…An equine form of the unicorn was mentioned by the ancient Greeks in accounts of natural history by various writers, including Ctesias, Strabo, Pliny the Younger, Aelian^[2] and Cosmas Indicopleustes.^[3]

The note (50) in the NET reads:

The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rʾemim, “wild oxen”; see BDB 910 s.v. רְאֵם).

The Tanakh on chabad.org had wild oxen for רֵמִ֣ים (rᵊ’ēm). Though both English translations of the Septuagint had unicorns for μονοκερώτων (a form of μονόκερως), rhinoceros was also listed as a possible definition. Whatever this animal was called, יהוה (Yᵊhōvâ), the Lord (NET), gave a fairly detailed description of its relationship to human beings.

Masoretic Text		Septuagint
Job 39:9-12 (Tanakh/KJV)	Job 39:9-12 (NET)	Job 39:9-12 (NETS)	Job 39:9-12 (English Elpenor)
Will the unicorn (רֵ֣ים) be willing to serve thee, or abide by thy crib?	Is the wild ox (rᵊ’ēm, רים) willing to be your servant? Will it spend the night at your feeding trough?	“And will the unicorn (μονόκερως) be willing to be your slave or to lie down at your manger?	And will the unicorn (μονόκερως) be willing to serve thee, or to lie down at thy manger?
Canst thou bind the unicorn (רֵ֖ים) with his band in the furrow? or will he harrow the valleys after thee?	Can you bind the wild ox (rᵊ’ēm, רים) to a furrow with its rope; will it till the valleys, following after you?	And will you bind its yoke with straps, or will it draw your furrows in the plain?	And wilt thou bind his yoke with thongs, or will he plough furrows for thee in the plain?
Wilt thou trust (הֲתִבְטַח) him, because his strength is great? or wilt thou leave thy labour to him?	Will you rely (bāṭaḥ, התבטח) on it because its strength is great? Will you commit your labor to it?	Again, do you trust (πέποιθας) it, because its strength is great, and will you discharge to it your work?	And dost thou trust (πέποιθας) him, because his strength is great? and wilt thou commit thy works to him?
Wilt thou believe (הֲתַֽאֲמִ֣ין) him, that he will bring home thy seed, and gather it into thy barn?	Can you count (‘āman, התאמין) on it to bring in your grain and gather the grain to your threshing floor?	And will you believe (πιστεύσεις) that it will return your seed to you and bring it to your threshing floor?	And wilt thou believe (πιστεύσεις) that he will return to thee thy seed, and bring [it] in [to] thy threshing-floor?

Though strong and probably admired for its strength, this animal was wild, not particularly useful or trustworthy for any necessary work. Here again רֵ֣ים (rᵊ’ēm) was translated wild ox in the Tanakh on chabad.org.

In the table below the behavior of a calf (ʿēḡel, עֵ֑גֶל) was compared to that of a young unicorn (rᵊ’ēm, רְאֵמִֽים) in the Masoretic text: the cedars of Lebanon…skip like a calf…and…like a young unicorn (Tanakh, KJV) or a young ox (NET).

Masoretic Text		Septuagint
Psalm 29:5, 6 (Tanakh/KJV)	Psalm 29:5, 6 (NET)	Psalm 28:5, 6 (NETS)	Psalm 28:5, 6 (English Elpenor)
The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.	The Lord’s shout breaks the cedars; the Lord shatters the cedars of Lebanon.	The Lord’s voice, as he crushes cedars, and the Lord will crush the cedars of Lebanon.	[There is] the voice of the Lord who breaks the cedars; the Lord will break the cedars of Libanus.
He maketh them also to skip like a calf (עֵ֑גֶל); Lebanon and Sirion like a young unicorn (רְאֵמִֽים).	He makes them skip like a calf (ʿēḡel, עגל), Lebanon and Sirion like a young ox (rᵊ’ēm, ראמים).	And he will pulverize them, as the bull calf (τὸν μόσχον), the Lebanon, and he that is beloved is like a son of unicorns (υἱὸς μονοκερώτων).	And he will beat them small, [even] Libanus itself, like a calf (τὸν μόσχον); and the beloved one is as a young unicorn (υἱὸς μονοκερώτων).

The Septuagint reads differently than the Masoretic text. The calf (τὸν μόσχον) and the son of unicorns (υἱὸς μονοκερώτων) were still associated, though possibly contrasted there. I won’t spend time trying to decipher the apparent differences between the Masoretic text and the Septuagint. Here again רְאֵמִֽים (rᵊ’ēm) was translated a young wild ox in the Tanakh on chabad.org.

The next table, however, contains an intriguing detail.

Masoretic Text		Septuagint
Psalm 92:10 (Tanakh/KJV)	Psalm 92:10 (NET)	Psalm 91:11 (NETS)	Psalm 91:11 (English Elpenor)
But my horn shalt thou exalt like the horn of an unicorn (כִּרְאֵ֣ים): I shall be anointed with fresh oil.	You exalt my horn like that of a wild ox (rᵊ’ēm, כראים). I am covered with fresh oil.	And my horn will be exalted like a unicorn’s (μονοκέρωτος), and my old age with thick oil.	But my horn shall be exalted [as the horn] of a unicorn (μονοκέρωτος); and mine old age with rich mercy.

According to the same article on Wikipedia:

A creature with a single horn, conventionally called a unicorn is the most common image [see picture] on the soapstone stamp seals of the Bronze Age Indus Valley Civilization (“IVC”), from the centuries around 2000 BC. It has a body more like a cow than a horse, and a curved horn that goes forward, then up at the tip.

It is interesting to wonder if the psalmist was thinking of a horn that curved up at the tip, or near the end. The Tanakh on chabad.org had a wild ox for כִּרְאֵ֣ים (rᵊ’ēm) here.

God (‘ēl, אל) was likened to the strength (NET) or glory (Septuagint) of a unicorn in Balaam’s (Numbers 22-24) second oracle.

Masoretic Text		Septuagint
Numbers 23:22 (Tanakh)	Numbers 23:22 (NET)	Numbers 23:22 (NETS)	Numbers 23:22 (Elpenor English)
G-d who brought them forth out of Egypt is for them like the lofty horns of the wild-ox (רְאֵ֖ם).	God brought them out of Egypt. They have, as it were, the strength of a wild bull (rᵊ’ēm, ראם).	God was the one who brought them out of Egypt; like a unicorn’s (μονοκέρωτος) glory he was to him,	It was God who brought him out of Egypt; he has as it were the glory of a unicorn (μονοκέρωτος).

God has brought them out of Egypt with the strength of His loftiness, the Tanakh on chabad.org reads. In context this seems to relate to the firmness of his purpose:

Masoretic Text		Septuagint
Numbers 23:19 (Tanakh)	Numbers 23:19 (NET)	Numbers 23:19 (NETS)	Numbers 23:19 (Elpenor English)
G-d is not a man, that He should lie; neither the son of man, that He should repent: when He hath said, will He not do it? or when He hath spoken, will He not make it good?	God is not a man, that he should lie, nor a human being, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not make it happen?	God is not to be put upon like man, nor is he to be threatened like a son of man. When he himself has said, shall he not do? Shall he speak and not make good?	God is not as man to waver, nor as the son of man to be threatened; shall he say and not perform? shall he speak and not keep [to his word]?

Balaam’s third oracle contains the same comparison to God but with a warning for Balak.

Masoretic Text		Septuagint
Numbers 24:8, 9 (Tanakh)	Numbers 24:8, 9 (NET)	Numbers 24:8, 9 (NETS)	Numbers 24:8, 9 (Elpenor English)
G-d who brought him forth out of Egypt is for him like the lofty horns of the wild-ox (רְאֵ֖ם); he shall eat up the nations that are his adversaries, and shall break their bones in pieces, and pierce them through with his arrows.	God brought them out of Egypt. They have, as it were, the strength of a young bull (rᵊ’ēm, ראם); they will devour hostile people, and will break their bones, and will pierce them through with arrows.	A god guided him out of Egypt; like a unicorn’s (μονοκέρωτος) glory he was to him. He shall devour his enemies’ nations and de-marrow their stoutness and shall shoot down an enemy with his missiles.	God led him out of Egypt; he has as it were the glory of a unicorn (μονοκέρωτος): he shall consume the nations of his enemies, and he shall drain their marrow, and with his darts he shall shoot through the enemy.
He couched, he lay down as a lion, and as a lioness; who shall rouse him up? Blessed be every one that blesseth thee, and cursed be every one that curseth thee.	They crouch and lie down like a lion, and as a lioness, who can stir him? Blessed is the one who blesses you, and cursed is the one who curses you!’”	He lay down and rested like a lion and like a whelp. Who will raise him up? Blessed are those who bless you, and cursed are those who curse you.”	He lay down, he rested as a lion, and as a young lion; who shall stir him up? they that bless thee are blessed, and they that curse thee are cursed.

Balak had hired Balaam to curse Israel. Here רְאֵ֖ם (rᵊ’ēm) was translated loftiness in the Tanakh on chabad.org.

The next table is from the end of the blessing Moses pronounced upon the descendants of Joseph.

Masoretic Text		Septuagint
Deuteronomy 33:17 (Tanakh)	Deuteronomy 33:17 (NET)	Deuteronomy 33:17 (NETS)	Deuteronomy 33:17 (English Elpenor)
His firstling bullock, majesty is his; and his horns are the horns of the wild-ox (רְאֵם֙); with them he shall gore the peoples all of them, even the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.	May the firstborn of his bull bring him honor, and may his horns be those of a wild ox (rᵊ’ēm, ראם); with them may he gore all peoples, all the far reaches of the earth. They are the ten thousands of Ephraim, and they are the thousands of Manasseh.”	A firstborn of a bull—his beauty! His horns are horns of a unicorn (μονοκέρωτος); with them he will gore nations, all at once as far as earth’s end. These are the myriads of Ephraim; these the thousands of Manasse.	His beauty [is as] the firstling of his bull, his horns [are] the horns of a unicorn (μονοκέρωτος); with them he shall thrust the nations at once, even from the end of the earth: these [are] the ten thousands of Ephraim, and these [are] the thousands of Manasse.

Here the horns of the wild ox (rᵊ’ēm, רְאֵם֙) symbolize the strength of Ephraim and Manasseh to gore all peoples…of the earth. In the Tanakh on chabad.org the Hebrew was transliterated re’em.

In the next table the unicorns (Tanakh, KJV) are among those animals killed in a sacrifice of the Lord in the Masoretic text.

Masoretic Text		Septuagint
Isaiah 34:6, 7 (Tanakh/KJV)	Isaiah 34:6, 7 (NET)	Isaiah 34:6, 7 (NETS)	Isaiah 34:6, 7 (English Elpenor)
The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.	The Lord’s sword is dripping with blood, it is covered with fat; it drips with the blood of young rams and goats and is covered with the fat of rams’ kidneys. For the Lord is holding a sacrifice in Bozrah, a bloody slaughter in the land of Edom.	The dagger of the Lord is filled with blood; it is gorged with the fat of lambs and with the fat of goats and rams, because the Lord has a sacrifice in Bosor and a great slaughter in Idumea.	The sword of the Lord is filled with blood, it is glutted with fat, with the blood of goats and lambs, and with the fat of goats and rams: for the Lord has a sacrifice in Bosor, and a great slaughter in Idumea.
And the unicorns (רְאֵמִים֙) shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.	Wild oxen (rᵊ’ēm, ראמים) will be slaughtered along with them, as well as strong bulls. Their land is drenched with blood, their soil is covered with fat.	And the prominent ones (ἁδροὶ) shall fall with them, both the rams and the bulls. And the land shall become drunk with blood, and it shall be filled with fat.	And the mighty ones (ἁδροὶ) shall fall with them, and the rams and the bulls; and the land shall be soaked with blood, and shall be filled with their fat.

But the rabbis who translated the Septuagint understood רְאֵמִים֙ (rᵊ’ēm) as an allusion to ἁδροὶ (a form of ἁδρός), prominent ones (NETS), mighty ones (English Elpenor). I’ll pick this up in another essay.

Tables comparing Psalm 22:21; Job 39:9; 39:10; 39:11; 39:12; Psalm 29:5; 29:6; 92:10; Numbers 23:22; 23:19; 24:8; 24:9; Deuteronomy 33:17; Isaiah 34:6 and 34:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:21 (21:22); Job 39:9; 39:10; 39:11; 39:12; Psalm 29:5 (28:5); 29:6 (28:6); 92:10 (91:11); Numbers 23:22; 23:19; 24:8; 24:9; Deuteronomy 33:17; Isaiah 34:6 and 34:7 in the Septuagint (BLB and Elpenor) follow.

Psalm 22:21 (Tanakh)	Psalm 22:21 (KJV)	Psalm 22:21 (NET)
Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.	Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.	Rescue me from the mouth of the lion and from the horns of the wild oxen. You have answered me.

Psalm 22:21 (Septuagint BLB)	Psalm 21:22 (Septuagint Elpenor)
σῶσόν με ἐκ στόματος λέοντος καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου	σῶσόν με ἐκ στόματος λέοντος καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου
Psalm 21:22 (NETS)	Psalm 21:22 (English Elpenor)
Save me from a lion’s mouth, and my lowliness from the horns of unicorns!	Save me from the lion’s mouth; and [regard] my lowliness from the horns of the unicorns.

Job 39:9 (Tanakh)	Job 39:9 (KJV)	Job 39:9 (NET)
Will the unicorn be willing to serve thee, or abide by thy crib?	Will the unicorn be willing to serve thee, or abide by thy crib?	Is the wild ox willing to be your servant? Will it spend the night at your feeding trough?

Job 39:9 (Septuagint BLB)	Job 39:9 (Septuagint Elpenor)
βουλήσεται δέ σοι μονόκερως δουλεῦσαι ἢ κοιμηθῆναι ἐπὶ φάτνης σου	βουλήσεται δέ σοι μονόκερως δουλεῦσαι ἢ κοιμηθῆναι ἐπὶ φάτνης σου
Job 39:9 (NETS)	Job 39:9 (English Elpenor)
“And will the unicorn be willing to be your slave or to lie down at your manger?	And will the unicorn be willing to serve thee, or to lie down at thy manger?

Job 39:10 (Tanakh)	Job 39:10 (KJV)	Job 39:10 (NET)
Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?	Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?	Can you bind the wild ox to a furrow with its rope; will it till the valleys, following after you?

Job 39:10 (Septuagint BLB)	Job 39:10 (Septuagint Elpenor)
δήσεις δὲ ἐν ἱμᾶσι ζυγὸν αὐτοῦ ἢ ἑλκύσει σου αὔλακας ἐν πεδίῳ	δήσεις δὲ ἐν ἱμᾶσι ζυγὸν αὐτοῦ ἢ ἑλκύσει σου αὔλακας ἐν πεδίῳ
Job 39:10 (NETS)	Job 39:10 (English Elpenor)
And will you bind its yoke with straps, or will it draw your furrows in the plain?	And wilt thou bind his yoke with thongs, or will he plough furrows for thee in the plain?

Job 39:11 (Tanakh)	Job 39:11 (KJV)	Job 39:11 (NET)
Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?	Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?	Will you rely on it because its strength is great? Will you commit your labor to it?

Job 39:11 (Septuagint BLB)	Job 39:11 (Septuagint Elpenor)
πέποιθας δὲ ἐπ᾽ αὐτῷ ὅτι πολλὴ ἡ ἰσχὺς αὐτοῦ ἐπαφήσεις δὲ αὐτῷ τὰ ἔργα σου	πέποιθας δὲ ἐπ᾿ αὐτῷ, ὅτι πολλὴ ἡ ἰσχὺς αὐτοῦ, ἐπαφήσεις δὲ αὐτῷ τὰ ἔργα σου
Job 39:11 (NETS)	Job 39:11 (English Elpenor)
Again, do you trust it, because its strength is great, and will you discharge to it your work?	And dost thou trust him, because his strength is great? and wilt thou commit thy works to him?

Job 39:12 (Tanakh)	Job 39:12 (KJV)	Job 39:12 (NET)
Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?	Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?	Can you count on it to bring in your grain and gather the grain to your threshing floor?

Job 39:12 (Septuagint BLB)	Job 39:12 (Septuagint Elpenor)
πιστεύσεις δὲ ὅτι ἀποδώσει σοι τὸν σπόρον εἰσοίσει δέ σου τὸν ἅλωνα	πιστεύσεις δὲ ὅτι ἀποδώσει σοι τὸν σπόρον, εἰσοίσει δέ σου τὸν ἅλωνα
Job 39:12 (NETS)	Job 39:12 (English Elpenor)
And will you believe that it will return your seed to you and bring it to your threshing floor?	And wilt thou believe that he will return to thee thy seed, and bring [it] in [to] thy threshing-floor?

Psalm 29:5 (Tanakh)	Psalm 29:5 (KJV)	Psalm 29:5 (NET)
The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.	The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.	The Lord’s shout breaks the cedars; the Lord shatters the cedars of Lebanon.

Psalm 29:5 (Septuagint BLB)	Psalm 28:5 (Septuagint Elpenor)
φωνὴ κυρίου συντρίβοντος κέδρους καὶ συντρίψει κύριος τὰς κέδρους τοῦ Λιβάνου	φωνὴ Κυρίου συντρίβοντος κέδρους, καὶ συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου
Psalm 28:5 (NETS)	Psalm 28:5 (English Elpenor)
The Lord’s voice, as he crushes cedars, and the Lord will crush the cedars of Lebanon.	[There is] the voice of the Lord who breaks the cedars; the Lord will break the cedars of Libanus.

Psalm 29:6 (Tanakh)	Psalm 29:6 (KJV)	Psalm 29:6 (NET)
He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.	He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.	He makes them skip like a calf, Lebanon and Sirion like a young ox.

Psalm 29:6 (Septuagint BLB)	Psalm 28:6 (Septuagint Elpenor)
καὶ λεπτυνεῗ αὐτὰς ὡς τὸν μόσχον τὸν Λίβανον καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων	καὶ λεπτυνεῖ αὐτὰς ὡς τὸν μόσχον τὸν Λίβανον, καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων
Psalm 28:6 (NETS)	Psalm 28:6 (English Elpenor)
And he will pulverize them, as the bull calf, the Lebanon, and he that is beloved is like a son of unicorns.	And he will beat them small, [even] Libanus itself, like a calf; and the beloved one is as a young unicorn.

Psalm 92:10 (Tanakh)	Psalm 92:10 (KJV)	Psalm 92:10 (NET)
But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.	But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.	You exalt my horn like that of a wild ox. I am covered with fresh oil.

Psalm 92:10 (Septuagint BLB)	Psalm 91:11 (Septuagint Elpenor)
καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι	καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι
Psalm 91:11 (NETS)	Psalm 91:11 (English Elpenor)
And my horn will be exalted like a unicorn’s, and my old age with thick oil.	But my horn shall be exalted [as the horn] of a unicorn; and mine old age with rich mercy.

Numbers 23:22 (Tanakh)	Numbers 23:22 (KJV)	Numbers 23:22 (NET)
G-d who brought them forth out of Egypt is for them like the lofty horns of the wild-ox.	God brought them out of Egypt; he hath as it were the strength of an unicorn.	God brought them out of Egypt. They have, as it were, the strength of a wild bull.

Numbers 23:22 (Septuagint BLB)	Numbers 23:22 (Septuagint Elpenor)
θεὸς ὁ ἐξαγαγὼν αὐτοὺς ἐξ Αἰγύπτου ὡς δόξα μονοκέρωτος αὐτῷ	Θεὸς ὁ ἐξαγαγὼν αὐτοὺς ἐξ Αἰγύπτου· ὡς δόξα μονοκέρωτος αὐτῷ
Numbers 23:22 (NETS)	Numbers 23:22 (English Elpenor)
God was the one who brought them out of Egypt; like a unicorn’s glory he was to him,	It was God who brought him out of Egypt; he has as it were the glory of a unicorn.

Numbers 23:19 (Tanakh)	Numbers 23:19 (KJV)	Numbers 23:19 (NET)
G-d is not a man, that He should lie; neither the son of man, that He should repent: when He hath said, will He not do it? or when He hath spoken, will He not make it good?	God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?	God is not a man, that he should lie, nor a human being, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not make it happen?

Numbers 23:19 (Septuagint BLB)	Numbers 23:19 (Septuagint Elpenor)
οὐχ ὡς ἄνθρωπος ὁ θεὸς διαρτηθῆναι οὐδὲ ὡς υἱὸς ἀνθρώπου ἀπειληθῆναι αὐτὸς εἴπας οὐχὶ ποιήσει λαλήσει καὶ οὐχὶ ἐμμενεῗ	οὐχ ὡς ἄνθρωπος ὁ Θεὸς διαρτηθῆναι, οὐδ’ ὡς υἱὸς ἀνθρώπου ἀπειληθῆναι· αὐτὸς εἴπας, οὐχὶ ποιήσει; λαλήσει, καὶ οὐχὶ ἐμμενεῖ
Numbers 23:19 (NETS)	Numbers 23:19 (English Elpenor)
God is not to be put upon like man, nor is he to be threatened like a son of man. When he himself has said, shall he not do? Shall he speak and not make good?	God is not as man to waver, nor as the son of man to be threatened; shall he say and not perform? shall he speak and not keep [to his word]?

Numbers 24:8 (Tanakh)	Numbers 24:8 (KJV)	Numbers 24:8 (NET)
G-d who brought him forth out of Egypt is for him like the lofty horns of the wild-ox; he shall eat up the nations that are his adversaries, and shall break their bones in pieces, and pierce them through with his arrows.	God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.	God brought them out of Egypt. They have, as it were, the strength of a young bull; they will devour hostile people, and will break their bones, and will pierce them through with arrows.

Numbers 24:8 (Septuagint BLB)	Numbers 24:8 (Septuagint Elpenor)
θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου ὡς δόξα μονοκέρωτος αὐτῷ ἔδεται ἔθνη ἐχθρῶν αὐτοῦ καὶ τὰ πάχη αὐτῶν ἐκμυελιεῗ καὶ ταῗς βολίσιν αὐτοῦ κατατοξεύσει ἐχθρόν	Θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου, ὡς δόξα μονοκέρωτος αὐτῷ· ἔδεται ἔθνη ἐχθρῶν αὐτοῦ καὶ τὰ πάχη αὐτῶν ἐκμυελιεῖ καὶ ταῖς βολίσιν αὐτοῦ κατατοξεύσει ἐχθρόν
Numbers 24:8 (NETS)	Numbers 24:8 (English Elpenor)
A god guided him out of Egypt; like a unicorn’s glory he was to him. He shall devour his enemies’ nations and de-marrow their stoutness and shall shoot down an enemy with his missiles.	God led him out of Egypt; he has as it were the glory of a unicorn: he shall consume the nations of his enemies, and he shall drain their marrow, and with his darts he shall shoot through the enemy.

Numbers 24:9 (Tanakh)	Numbers 24:9 (KJV)	Numbers 24:9 (NET)
He couched, he lay down as a lion, and as a lioness; who shall rouse him up? Blessed be every one that blesseth thee, and cursed be every one that curseth thee.	He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.	They crouch and lie down like a lion, and as a lioness, who can stir him? Blessed is the one who blesses you, and cursed is the one who curses you!’”

Numbers 24:9 (Septuagint BLB)	Numbers 24:9 (Septuagint Elpenor)
κατακλιθεὶς ἀνεπαύσατο ὡς λέων καὶ ὡς σκύμνος τίς ἀναστήσει αὐτόν οἱ εὐλογοῦντές σε εὐλόγηνται καὶ οἱ καταρώμενοί σε κεκατήρανται	κατακλιθεὶς ἀνεπαύσατο ὡς λέων καὶ ὡς σκύμνος· τίς ἀναστήσει αὐτόν; οἱ εὐλογοῦντές σε εὐλόγηνται, καὶ οἱ καταρώμενοί σε κεκατήρανται
Numbers 24:9 (NETS)	Numbers 24:9 (English Elpenor)
He lay down and rested like a lion and like a whelp. Who will raise him up? Blessed are those who bless you, and cursed are those who curse you.”	He lay down, he rested as a lion, and as a young lion; who shall stir him up? they that bless thee are blessed, and they that curse thee are cursed.

Deuteronomy 33:17 (Tanakh)	Deuteronomy 33:17 (KJV)	Deuteronomy 33:17 (NET)
His firstling bullock, majesty is his; and his horns are the horns of the wild-ox; with them he shall gore the peoples all of them, even the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.	His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.	May the firstborn of his bull bring him honor, and may his horns be those of a wild ox; with them may he gore all peoples, all the far reaches of the earth. They are the ten thousands of Ephraim, and they are the thousands of Manasseh.”

Deuteronomy 33:17 (Septuagint BLB)	Deuteronomy 33:17 (Septuagint Elpenor)
πρωτότοκος ταύρου τὸ κάλλος αὐτοῦ κέρατα μονοκέρωτος τὰ κέρατα αὐτοῦ ἐν αὐτοῗς ἔθνη κερατιεῗ ἅμα ἕως ἐπ᾽ ἄκρου γῆς αὗται μυριάδες Εφραιμ καὶ αὗται χιλιάδες Μανασση	πρωτότοκος ταύρου τὸ κάλλος αὐτοῦ, κέρατα μονοκέρωτος τὰ κέρατα αὐτοῦ· ἐν αὐτοῖς ἔθνη κερατιεῖ ἅμα ἕως ἀπ᾿ ἄκρου γῆς. αὗται μυριάδες ᾿Εφραΐμ, καὶ αὗται χιλιάδες Μανασσῆ
Deuteronomy 33:17 (NETS)	Deuteronomy 33:17 (English Elpenor)
A firstborn of a bull—his beauty! His horns are horns of a unicorn; with them he will gore nations, all at once as far as earth’s end. These are the myriads of Ephraim; these the thousands of Manasse.	His beauty [is as] the firstling of his bull, his horns [are] the horns of a unicorn; with them he shall thrust the nations at once, even from the end of the earth: these [are] the ten thousands of Ephraim, and these [are] the thousands of Manasse.

Isaiah 34:6 (Tanakh)	Isaiah 34:6 (KJV)	Isaiah 34:6 (NET)
The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.	The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.	The Lord’s sword is dripping with blood, it is covered with fat; it drips with the blood of young rams and goats and is covered with the fat of rams’ kidneys. For the Lord is holding a sacrifice in Bozrah, a bloody slaughter in the land of Edom.

Isaiah 34:6 (Septuagint BLB)	Isaiah 34:6 (Septuagint Elpenor)
ἡ μάχαιρα κυρίου ἐνεπλήσθη αἵματος ἐπαχύνθη ἀπὸ στέατος ἀρνῶν καὶ ἀπὸ στέατος τράγων καὶ κριῶν ὅτι θυσία κυρίῳ ἐν Βοσορ καὶ σφαγὴ μεγάλη ἐν τῇ Ιδουμαίᾳ	ἡ μάχαιρα τοῦ Κυρίου ἐνεπλήσθη αἵματος, ἐπαχύνθη ἀπὸ στέατος ἀρνῶν καὶ ἀπὸ στέατος τράγων καὶ κριῶν· ὅτι θυσία τῷ Κυρίῳ ἐν Βοσὸρ καὶ σφαγὴ μεγάλη ἐν τῇ ᾿Ιδουμαίᾳ
Isaiah 34:6 (NETS)	Isaiah 34:6 (English Elpenor)
The dagger of the Lord is filled with blood; it is gorged with the fat of lambs and with the fat of goats and rams, because the Lord has a sacrifice in Bosor and a great slaughter in Idumea.	The sword of the Lord is filled with blood, it is glutted with fat, with the blood of goats and lambs, and with the fat of goats and rams: for the Lord has a sacrifice in Bosor, and a great slaughter in Idumea.

Isaiah 34:7 (Tanakh)	Isaiah 34:7 (KJV)	Isaiah 34:7 (NET)
And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.	And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.	Wild oxen will be slaughtered along with them, as well as strong bulls. Their land is drenched with blood, their soil is covered with fat.

Isaiah 34:7 (Septuagint BLB)	Isaiah 34:7 (Septuagint Elpenor)
καὶ συμπεσοῦνται οἱ ἁδροὶ μετ᾽ αὐτῶν καὶ οἱ κριοὶ καὶ οἱ ταῦροι καὶ μεθυσθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος καὶ ἀπὸ τοῦ στέατος αὐτῶν ἐμπλησθήσεται	καὶ συμπεσοῦνται οἱ ἁδροὶ μετ᾿ αὐτῶν καὶ οἱ κριοὶ καὶ οἱ ταῦροι, καὶ μεθυσθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος καὶ ἀπὸ τοῦ στέατος αὐτῶν ἐμπλησθήσεται
Isaiah 34:7 (NETS)	Isaiah 34:7 (English Elpenor)
And the prominent ones shall fall with them, both the rams and the bulls. And the land shall become drunk with blood, and it shall be filled with fat.	And the mighty ones shall fall with them, and the rams and the bulls; and the land shall be soaked with blood, and shall be filled with their fat.

Psalm 22, Part 13

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Psalm 22, Part 13

The New Covenant, Part 3

Father, Son and Holy Spirit – Part 5

The Book of Life, Part 3

The Book of Life, Part 2

The Book of Life, Part 1

Isaiah 53:10-12, Part 11

The Lost Son of Perdition, Part 8

The New Covenant, Part 2

Psalm 22, Part 12