Christ-Centered Preaching, Chapter 1

What follows are my notes from a course I’m taking through my church. I’m spending enough time on it that it may take all summer. I want to post here because there are Scripture tables I don’t yet have anywhere else. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3rd Edition by Bryan Chapell

Questions for Review and Discussion

  1. Why are expository preachers committed to making the meaning of the passage the message of the sermon?

Thus, it is not merely prosaic to insist that a faithful preacher should serve the text.3 Since the Word is the mediate presence of Christ, service is due. Paul rightly instructs the young pastor Timothy to be a workman “who correctly handles the word of truth” (2 Tim. 2:15) because the Word of God is “living and active” (Heb. 4:12).
Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. (2 Timothy 2:15 ESV)
Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart [Table]. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. (Hebrews 4:11-13 ESV)

Scriptural truth is not a passive object for examination and presentation. The Word examines us. “It judges the thoughts and attitudes of the heart” (Heb. 4:12). Christ remains active in his Word, performing divine tasks that one presenting the word has no right or ability personally to assume. Preaching is a redemptive act in which Christ himself ministers to his people, by his Spirit opening and transforming their hearts with the truth that same Spirit inspired in the pages of Scripture.4

The Power of the Word Manifested in Christ, p. 6

The fact that the power for spiritual change resides in God’s Word advocates the cause of expository preaching. Expository preaching presents and applies the truths of a biblical passage…5

Biblical exposition binds the preacher and the people to the only source of true spiritual change. Because hearts are transformed when people are confronted with the Word of God, expository preachers are committed to saying what God says.6 The expository preacher opens the Bible before God’s people and dares to say, “I will explain to you what this passage means.” The words are not meant to convey one’s own authority but rather humbly to confess that the preacher has no better word than God’s Word. Thus the preacher’s mission and calling is to explain to God’s people what the Bible means.

The most dependable way to explain what the Bible means is to select a biblical text prayerfully, divide it according to its significant thoughts and features, and then explain the nature and implications of each. Explaining the text according to the intent of the author also requires that we not skip portions of the passage or neglect features of its context that must be understood in order for the principles the passage is teaching to be grasped.

The Power of the Word Applied in Preaching: Expository Preaching Presents the Power of the Word, p. 8

“Principles definition” in Bing

principles (plural noun)
1. a fundamental truth or proposition that serves as the foundation for a system of belief or behavior or for a chain of reasoning:
“the basic principles of Christianity”
(principles)
a rule or belief governing one’s personal behavior:
“struggling to be true to their own principles” · “she resigned over a matter of principle”
morally correct behavior and attitudes:
“a man of principle”

Scripture obligates preachers to make sure others understand what God says…

Only preachers committed to proclaiming what God says have the Bible’s imprimatur on their preaching. Thus expository preaching endeavors to discover and convey the precise meaning of the Word. Scripture determines what expositors preach because they unfold what it says. The meaning of the passage is the message of the sermon. The text governs the preacher.

The Power of the Word Applied in Preaching: Expository Preaching Presents the Authority of the Word, p. 10

  1. Who are what alone has the power to change hearts eternally?

Honest evaluation inevitably causes us to conclude that we do not have sufficient eloquence, wisdom, or character to be capable of turning others from spiritual death to eternal life.

The Nobility of Preaching, p. 4

Ultimately, preaching accomplishes its spiritual purposes not because of the skills or the wisdom of a preacher but because of the power of the Scripture proclaimed (1 Cor. 2:4-5).

And I1 was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom,2 but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God. (1 Corinthians 2:3-5 ESV)

Preachers minister with greatest zeal, confidence, and freedom when they realize that God has taken from their backs the monkey of spiritual manipulation. God is not relying on the sufficiency of our craft or character to accomplish his purposes (2 Cor. 3:5).

Not that we are sufficient (ἱκανοί, a form of ἱκανός) in ourselves to claim anything as coming from us, but our sufficiency (ἱκανότης) is from God, who has made us sufficient (ἱκάνωσεν, a form of ἱκανόω) to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life [Table]. (2 Corinthians 3:5, 6 ESV)

God certainly can use eloquence and desires lives befitting the sanctity of our subject matter, but his Spirit uses the Word itself to fulfill his saving and sanctifying purposes. The human efforts of the greatest preachers are still too weak and sin-tainted to be responsible for others’ eternal destinies. The efficacy of the truths in God’s message, rather than any virtue in the messenger transforms hearts.

The Power in the Word, p. 4

Scripture’s portrayal of its own potency challenges us always to remember that the Word preached, rather than the preaching of the Word, accomplishes heaven’s purposes. Preaching that is true to Scripture converts, convicts, and eternally changes the souls of men and women because God’s Word is the instrument of divine compulsion…

The Power of God Inherent in the Word, p. 5

The gospel’s force lies beyond the power of the preacher. Paul preaches without shame in his delivery skills because he trusts that the Spirit of God will use the Word the apostle proclaims to shatter the hardness of the human heart in ways no stage technique or philosophical construct can rival.

The Power of the Word Manifested in Christ, p. 6

…preaching endures and the gospel spreads because the Holy Spirit uses puny human efforts as the conduit for the force of his own Word. By the blessing of God’s Spirit, the Word yet transforms (i.e., causes our hearts to love God and our wills to seek his will).

The Power of the Word Manifested in Christ, pp. 6, 7

Credit, honor, and glory for preaching’s effects belong to Christ alone because his Word alone saves and transforms.

The Power of the Word Manifested in Christ, p. 8

  1. What are logos, pathos and ethos? Which most affects the persuasiveness of a message?

God fully reveals the dynamic power of his Word in the New Testament, where he identifies his Son as the divine Logos, or Word (John 1:1).

In the beginning was the Word ( λόγος), and the Word (ὁ λόγος) was with God, and the Word (ὁ λόγος) was God. (John 1:1 ESV)

By identifying Jesus as his Word, God indicates that his message and his person are inseparable. The Word embodies him. This is not to say that the letters and the paper of a Bible are divine but that the truths Scripture holds are God’s means of making his person and his presence real to his people.

The Power of the Word Manifested in Christ, p. 5

Christ’s redemptive power and the power of his Word coalesce in the New Testament, with Logos (the incarnate Word of God) and logos (the inscripturated Word about God) becoming so reflexive as to form a conceptual identity. As the work of the original creation comes through the spoken word of God, so the work of new creation (i.e., redemption) comes through the living Word of God.

The Power of the Word Manifested in Christ, p. 6

Aristotle’s classic rhetorical distinctions, though not inspired, can help us understand the basic components of every message we preach so that we do not needlessly cause others to stumble over what or how we speak.

In classical rhetoric, three elements compose every persuasive message:

logos: the verbal content of the message, including its craft, organization and logic

pathos: the emotive features of a message, including the passion, fervor, and feeling that a speaker conveys and the listeners experience

The occurrences of forms of πάθος in Koine Greek in the New Testament follow:

…because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. For this reason God gave them up to dishonorable passions (πάθη ἀτιμίας). For their women exchanged natural relations for those that are contrary to nature; (Romans 1:25, 26 ESV)

Put to death therefore what is earthly in you:3 sexual immorality, impurity, passion (πάθος), evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. (Colossians 3:5, 6 ESV)

For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust (πάθει ἐπιθυμίας) like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you [Table]. (1 Thessalonians 4:3-6 ESV)

ethos: the perceived character of the speaker as evidenced in everything from structural clarity to illustration choices to consistency of life with message. Even if the message displays great intelligence, listeners tend to distrust or disregard a speaker who does not seem to care enough for them to make the message accessible and helpful. Aristotle’s belief (confirmed in countless modern studies) was that ethos is the most powerful component of persuasion.

The occurrences of forms of ἔθος in Koine Greek in the New Testament follow:

Now while [Zechariah] was serving as priest before God when his division was on duty, according to the custom (τὸ ἔθος) of the priesthood, he was chosen by lot4 to enter the temple of the Lord and burn incense. (Luke 1:8, 9 ESV)

And when [Jesus] was twelve years old, they went up5 according to custom (τὸ ἔθος). (Luke 2:42 ESV)

And [Jesus] came out and went, as was his custom (τὸ ἔθος), to the Mount of Olives, and the disciples followed him [Table]. (Luke 22:39 ESV)

So they took the body of Jesus and bound it in6 linen cloths with the spices, as is the burial custom (ἔθος) of the Jews [Table]. (John 19:40 ESV)

And they stirred up the people and the elders and the scribes, and they came upon [Stephen] and seized him and brought him before the council, and they set up false witnesses who said, “This man never ceases to speak7 words against this8 holy place and the law, for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs (τὰ ἔθη) that Moses delivered to us.” (Acts 6:12-14 ESV)

But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom (τῷ ἔθει) of Moses, you cannot be saved” [Table]. (Acts 15:1 ESV)

And when they had brought them to the magistrates, they said,9 “These men are Jews, and they are disturbing our city. They advocate customs (ἔθη) that are not lawful for us as Romans to accept or practice.” (Acts 16:20, 21 ESV)

And when they heard it, they glorified God.10 And11 they said to [Paul], “You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs (τοῖς ἔθεσιν) [Table]. (Acts 21:20, 21 ESV)

I answered them that it was not the custom (ἔθος) of the Romans to give up anyone12 before the accused met the accusers face to face and had opportunity to make his defense concerning the charge laid against him. (Acts 25:16 ESV)

“I consider myself fortunate that it is before you, King Agrippa, I am going to make my defense today against all the accusations of the Jews, especially because you are familiar with all the customs13 (ἐθῶν) and controversies of the Jews. Therefore I beg you14 to listen to me patiently. (Acts 26:2, 3 ESV)

After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had done nothing against our people or the customs (τοῖς ἔθεσι) of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans [Table]. (Acts 28:17 ESV)

And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit (ἔθος) of some, but encouraging one another, and all the more as you see the Day drawing near. (Hebrews 10:24, 25 ESV)

The Effectiveness of Testimony: Classical Distinctions pp. 12, 13

This all rang a very familiar bell: When I was young sin was reduced to bad habits and righteousness, therefore, was reduced to good habits. Train up a child in the way he should go (Proverbs 22:6a KJV) became something akin to dog training. Some of us dogs rebelled. Now, it took less than fifteen minutes to discover that this was even a misunderstanding of Aristotle.

An entry titled “Aristotle: Ethics” on the Internet Encyclopedia of Philosophy online from the University of Tennessee at Martin reads:

Are you thinking that no matter how we analyze the effects of habituation, we will never get around the fact that Aristotle plainly says that virtues are habits? The reply to that difficulty is that he doesn’t say that at all. He says that moral virtue is a hexis. Hippocrates Apostle, and others, translate hexis as habit, but that is not at all what it means. The trouble, as so often in these matters, is the intrusion of Latin. The Latin habitus is a perfectly good translation of the Greek hexis, but if that detour gets us to habit in English we have lost our way. In fact, a hexis is pretty much the opposite of a habit.

Of course, Joe Sachs, the author of this particular entry didn’t publish his translation of Aristotle’s Nicomachean Ethics until 2002 and there was no internet, no Google or Bing when I was young. Interestingly, Proverbs 22:6 is not found in the Septuagint, but I can’t discern whether the rabbis refused to translate it into Greek or the Masoretes added it sometime later.

“Our gospel came to you not simply with words [logos] (λόγῳ), but also with power (δυνάμει), (καὶ ἐν πνεύματι ἁγίῳ: and in the Holy Spirit [ESV]) and with deep conviction [pathos] (πληροφορίᾳ πολλῇ). You know how we lived [ethos] among you for your sake (1 Thess. 1:5).

Our preaching should reflect the uniqueness of our personalities, but our lives should reflect Christ’s priorities in order for his message to spread unhindered.

The Effectiveness of Testimony: Classical Distinctions p. 14

Selfless righteousness and sacrificial love are never self-induced. Attempts to conform our character to God’s requirements by the sufficiency of our actions are as arrogant as efforts to save souls by our talents. Powerful preachers must become well-acquainted with the grace their character requires.

Emphasis on the power of ethos without dependence on God’s mercy has the potential to drive preachers either to arrogance or to despair.

The Effectiveness of Testimony: Embrace Grace p. 17

  1. Why should every sermon have a redemptive focus?

The necessity of grace in balanced preaching inevitably points both preacher and parishioner to the work of Christ as the only proper center of a sermon. Christ-centered preaching is not merely evangelistic, nor is it confined to a few gospel accounts. It perceives the whole of Scripture as revelatory of God’s redemptive plan and sees every passage within this context—a pattern Jesus himself introduced (Luke 24:27).

And beginning with Moses15 and all the Prophets, he interpreted16 to them in all the Scriptures the things concerning himself. (Luke 24:27 ESV)

What is critical at this point as we begin to consider the structural components of a sermon is to understand that our union with Christ is the end and the means of all biblical obedience (Rom. 6:1-14; Phil 2:1-5).

What shall we say then? Are we to continue in sin that grace may abound? [Table] By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus [Table].

Let not sin therefore reign in your mortal body, to make you obey its passions [Table]. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness [Table]. For sin will have no dominion over you, since you are not under law but under grace [Table]. (Romans 6:1-14 ESV)

So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy [Table], complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others [Table]. Have this mind among yourselves, which is yours in Christ Jesus [Table], (Philippians 2:1-5 ESV)

Thus the Bible requires that we construct our messages in such a way as to reveal the grace that is the ultimate foundation of every text, the ultimate enablement for every instruction, and the only source of true holiness.

The Effectiveness of Testimony: Embrace Grace pp. 18, 19

Without a redemptive focus, we may believe we have exegeted when in fact we have simply translated its parts and parsed its pieces without reference to the role they have in God’s eternal plan. John Calvin said, “God has ordained his Word as the instrument by which Jesus Christ with all His graces, is dispensed to us.” No such process occurs when passages of the Word are ripped from their redemptive context and are seen as mere moral examples and behavioral guidelines. Grace keeps our character true to God, our messages true to Scripture, and our efforts true to Christ’s will. Reliance on his grace results in sermons that are empowered by God (despite our knowledge of our sin and inadequacy), for he alone is responsible for the holiness and truth that fuel preaching’s spiritual force.

The Effectiveness of Testimony: Embrace Grace p. 19

  1. On what does great preaching most depend?

Consciousness of God’s enablement should encourage all preacher’s (including beginning preachers) to throw themselves wholeheartedly into their calling. Although homiletical skill will vary, God promises to perform his purposes through all who faithfully proclaim his truth. Even if your words barely crawl over the edge of the pulpit, love of God’s Word and his people ensures an effective spiritual ministry.

…the Holy Spirit works beyond us with the inherent power of the Word we faithfully expound.

If his Word is in our mouths and his grace is evident in our lives, then Christ is ministering through us…

If your goal is Christ’s honor, you can be a great preacher through faithfulness to him and his gospel.

The Effectiveness of Testimony: Preach Confidently pp. 19, 20

Exercises

  1. Locate and comment on biblical passages that confirm the inherent power of the word.

The Bible makes it clear that the Word is not merely powerful; it functions without literary peer or human limitation. The Word of God

creates: “God said, ‘Let there be light,’ and there was light” (Gen 1:3).

And God said, “Let there be light,” and there was light [Table]. (Genesis 1:3 ESV)

“For he spoke, and it came to be; he commanded, and it stood firm” (Ps 33:9).

Let all the earth fear the LORD; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm. (Psalm 33:8, 9 ESV)

A table of Psalm 33:9 follows:

Masoretic Text

Septuagint

Psalm 33:9 (Tanakh/KJV)

Psalm 33:9 (NET)

Psalm 32:9 (NETS)

Psalm 32:9 (English Elpenor)

For he spake, and it was done; he commanded, and it stood fast (וַֽיַּֽעֲמֹֽד). For he spoke, and it came into existence. He issued the decree, and it stood firm (ʿāmaḏ, ויעמד). because he it was that spoke, and they came to be; he it was that commanded, and they were created (καὶ ἐκτίσθησαν). For he spoke, and they were made; he commanded, and they were created (καὶ ἐκτίσθησαν).

controls: “He sends his command to the earth; his word runs swiftly. He spreads the snow like wool and scatters the frost like ashes. He hurls down the hail like pebbles…He sends his word and melts them” (Ps. 147:15-18).

He sends out his command to the earth; his word runs swiftly. He gives snow like wool; he scatters frost like ashes. He hurls down his crystals of ice like crumbs; who can stand before his cold? He sends out his word, and melts them; he makes his wind blow and the waters flow. (Psalm 147:15-18 ESV)

Raised in this culture I find it difficult to believe that God involves himself with the moment by moment ticking of the watch. Can He intervene in it? I have no doubts about that. But on the other hand, to believe that a watch this complicated runs on without his direct supervision would turn me into a scientist, fearful of my own shadow.

convicts: “’Let the one who has my word speak it faithfully…’ declares the Lord. ‘Is not my word like fire,’ declares the Lord, ‘and like a hammer that breaks a rock to pieces?’” (Jer. 23:28-29).

Let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? declares the LORD. Is not my word like fire, declares the LORD, and like a hammer that breaks the rock in pieces? Therefore, behold, I am against the prophets, declares the LORD, who steal my words from one another. (Jeremiah 23:28-30 ESV)

performs his purposes: “As the rain and the snow come down from heaven, and do not return to it without watering the earth…so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isa 55:10-11).

“For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater [Table], so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it [Table]. (Isaiah 55:10, 11 ESV)

overrides human weakness: While in prison the apostle Paul rejoiced that when others preach the Word with “false motives or true,” the work of God still moves forward (Phil. 1:18).

Some indeed preach Christ from envy and rivalry, but others from good will. The latter17 do it out of love, knowing that I am put here for the defense of the gospel. The former18 proclaim Christ out of selfish ambition, not sincerely but thinking19 to afflict me in my imprisonment. What then? Only that20 in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Philippians 1:15-18 ESV)

The Power in the Word: The Power of God Inherent in the Word p. 5

  1. Locate and comment on biblical passages that link the character of the messenger to the effects of the message.

1 Thessalonians 2:3-8 and 2:11-12

For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. On the contrary, we speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts. You know we never used flattery, nor did we put on a mask to cover up greed—God is our witness. We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority. Instead, we were like young children among you.

Just as a nursing mother cares for her children, so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well

For our appeal does not spring from error or impurity or21 any attempt to deceive, but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God22 who tests our hearts. For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But23 we were gentle24 among you, like25 a nursing mother taking care of her own children. So, being affectionately desirous26 of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become27 very dear to us. (1 Thessalonians 2:3-8 ESV)

For you know that we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.

For you know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory [Table]. (1 Thessalonians 2:11, 12 ESV)

2 Timothy 2:15-16 and 2:22-24

Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth. Avoid godless chatter, because those who indulge in it will become more and more ungodly…

Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. But avoid irreverent babble, for it will lead people into more and more ungodliness, (2 Timothy 2:15, 16 ESV)

Flee the evil desires of youth and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart. Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels. And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful.

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil [Table], (2 Timothy 2:22-24 ESV)

Titus 2:7-8

In everything set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned.

Show yourself in all respects to be a model of good works, and in your teaching show integrity,28 dignity,29 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us.30 (Titus 2:7, 8 ESV)

2 Corinthians 6:3-4

We put no stumbling block in anyone’s path, so that our ministry will not be discredited. Rather, as servants of God we commend ourselves in every way.

We put no obstacle in anyone’s way, so that no fault may be found with our ministry, but as servants of God we commend31 ourselves in every way: by great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, hunger; by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything. (2 Corinthians 6:3-10 ESV)

James 1:26-27

Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

If anyone thinks he is religious32 and does not bridle his tongue but33 deceives his heart, this person’s religion is worthless. Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. (James 1:26, 27 ESV)

James 3:13

Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom.

Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above (ἄνωθεν), but34 is earthly, unspiritual, demonic. (James 3:13-15 ESV)

The Effectiveness of Testimony: Scriptural Corroboration p. 15

Tables comparing Proverbs 22:6; Psalm 33:8; 33:9; 147:15; 147:16; 147:17; 147:18; Jeremiah 23:28; 23:29 and 23:30 in the Tanakh, KJV and NET, and tables comparing the Greek of Proverbs 22:6; Psalm 33:8 (32:8); 33:9 (32:9); 147:15 (147:4); 147:16 (147:5); 147:17 (147:6); 147:18 (147:7); Jeremiah 23:28; 23:29 and 23:30 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 2:3, 4; Colossians 3:5; Luke 1:9; 2:42; Acts 6:13; 16:20; 25:16; 26:3; Luke 24:27; Philippians 1:16-18; 1 Thessalonians 2:3, 4; 2:7, 8; Titus 2:7, 8; 2 Corinthians 6:4; James 1:26 and 3:15 in the KJV and NET follow.

Proverbs 22:6 (Tanakh)

Proverbs 22:6 (KJV)

Proverbs 22:6 (NET)

Train up a child in the way he should go: and when he is old, he will not depart from it. Train up a child in the way he should go: and when he is old, he will not depart from it. Train a child in the way that he should go, and when he is old he will not turn from it.

Proverbs 22:6 (Septuagint BLB)

Proverbs 22:6 (Septuagint Elpenor)

N/A N/A

Proverbs 22:6 (NETS)

Proverbs 22:6 (English Elpenor)

N/A N/A

Psalm 33:8 (Tanakh)

Psalm 33:8 (KJV)

Psalm 33:8 (NET)

Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. Let the whole earth fear the Lord. Let all who live in the world stand in awe of him.

Psalm 33:8 (Septuagint BLB)

Psalm 32:8 (Septuagint Elpenor)

φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ ἀπ᾽ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ, ἀπ᾿ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην

Psalm 32:8 (NETS)

Psalm 32:8 (English Elpenor)

Let all the earth fear the Lord, and due to him let all the inhabitants of the world be shaken, Let all the earth fear the Lord; and let all that dwell in the world be moved because of him.

Psalm 33:9 (Tanakh)

Psalm 33:9 (KJV)

Psalm 33:9 (NET)

For he spake, and it was done; he commanded, and it stood fast. For he spake, and it was done; he commanded, and it stood fast. For he spoke, and it came into existence. He issued the decree, and it stood firm.

Psalm 33:9 (Septuagint BLB)

Psalm 32:9 (Septuagint Elpenor)

ὅτι αὐτὸς εἶπεν καὶ ἐγενήθησαν αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν ὅτι αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν

Psalm 32:9 (NETS)

Psalm 32:9 (English Elpenor)

because he it was that spoke, and they came to be; he it was that commanded, and they were created. For he spoke, and they were made; he commanded, and they were created.

Psalm 147:15 (Tanakh)

Psalm 147:15 (KJV)

Psalm 147:15 (NET)

He sendeth forth his commandment upon earth: his word runneth very swiftly. He sendeth forth his commandment upon earth: his word runneth very swiftly. He sends his command through the earth; swiftly his order reaches its destination.

Psalm 147:15 (Septuagint BLB)

Psalm 147:4 (Septuagint Elpenor)

ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ, ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ

Psalm 147:4 (NETS)

Psalm 147:4 (English Elpenor)

he who sends out his saying to the earth; his word will run swiftly, He sends his oracle to the earth: his word will run swiftly.

Psalm 147:16 (Tanakh)

Psalm 147:16 (KJV)

Psalm 147:16 (NET)

He giveth snow like wool: he scattereth the hoarfrost like ashes. He giveth snow like wool: he scattereth the hoarfrost like ashes. He sends the snow that is white like wool; he spreads the frost that is white like ashes.

Psalm 147:16 (Septuagint BLB)

Psalm 147:5 (Septuagint Elpenor)

τοῦ διδόντος χιόνα ὡσεὶ ἔριον ὁμίχλην ὡσεὶ σποδὸν πάσσοντος διδόντος χιόνα αὐτοῦ ὡσεὶ ἔριον, ὁμίχλην ὡσεὶ σποδὸν πάσσοντος

Psalm 147:5 (NETS)

Psalm 147:5 (English Elpenor)

the word of him who gives snow like wool, who scatters fog like ashes, He gives snow like wool: he scatters the mist like ashes.

Psalm 147:17 (Tanakh)

Psalm 147:17 (KJV)

Psalm 147:17 (NET)

He casteth forth his ice like morsels: who can stand before his cold? He casteth forth his ice like morsels: who can stand before his cold? He throws his hailstones like crumbs. Who can withstand the cold wind he sends?

Psalm 147:17 (Septuagint BLB)

Psalm 147:6 (Septuagint Elpenor)

βάλλοντος κρύσταλλον αὐτοῦ ὡσεὶ ψωμούς κατὰ πρόσωπον ψύχους αὐτοῦ τίς ὑποστήσεται βάλλοντος κρύσταλλον αὐτοῦ ὡσεὶ ψωμούς, κατὰ πρόσωπον ψύχους αὐτοῦ τίς ὑποστήσεται

Psalm 147:6 (NETS)

Psalm 147:6 (English Elpenor)

who hurls down his ice like crumbs. Who shall stand against his cold? Casting [forth] his ice like morsels: who shall stand before his cold?

Psalm 147:18 (Tanakh)

Psalm 147:18 (KJV)

Psalm 147:18 (NET)

He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow. He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow. He then orders it all to melt; he breathes on it, and the water flows.

Psalm 147:18 (Septuagint BLB)

Psalm 147:7 (Septuagint Elpenor)

ἀποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά πνεύσει τὸ πνεῦμα αὐτοῦ καὶ ῥυήσεται ὕδατα ἐξαποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά· πνεύσει τὸ πνεῦμα αὐτοῦ καὶ ῥυήσεται ὕδατα

Psalm 147:7 (NETS)

Psalm 147:7 (English Elpenor)

He will send out his word and will melt them; he will blow his breath, and waters will flow. He shall send out his word, and melt them: he shall blow [with] his wind, and the waters shall flow.

Jeremiah 23:28 (Tanakh)

Jeremiah 23:28 (KJV)

Jeremiah 23:28 (NET)

The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! I, the Lord, affirm it!

Jeremiah 23:28 (Septuagint BLB)

Jeremiah 23:28 (Septuagint Elpenor)

ὁ προφήτης ἐν ᾧ τὸ ἐνύπνιόν ἐστιν διηγησάσθω τὸ ἐνύπνιον αὐτοῦ καὶ ἐν ᾧ ὁ λόγος μου πρὸς αὐτόν διηγησάσθω τὸν λόγον μου ἐπ᾽ ἀληθείας τί τὸ ἄχυρον πρὸς τὸν σῖτον οὕτως οἱ λόγοι μου λέγει κύριος ὁ προφήτης, ἐν ᾧ τὸ ἐνύπνιόν ἐστι, διηγησάσθω τὸ ἐνύπνιον αὐτοῦ, καὶ ἐν ᾧ ὁ λόγος μου πρὸς αὐτόν, διηγησάσθω τὸν λόγον μου ἐπ’ ἀληθείας. τί τὸ ἄχυρον πρὸς τὸν σῖτον; οὕτως οἱ λόγοι μου, λέγει Κύριος

Jeremiah 23:28 (NETS)

Jeremiah 23:28 (English Elpenor)

Let the prophet in whom there is the dream tell his dream, and let him in whom my word is to him tell my word in truth. What is the chaff to the grain? The prophet who has a dream, let him tell his dream; and [he] in whom is my word [spoken] to him, let him tell my word truly: what is the chaff to the corn? so are my words, saith the Lord.

Jeremiah 23:29 (Tanakh)

Jeremiah 23:29 (KJV)

Jeremiah 23:29 (NET)

Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? My message is like a fire that purges dross. It is like a hammer that breaks a rock in pieces. I, the Lord, so affirm it!

Jeremiah 23:29 (Septuagint BLB)

Jeremiah 23:29 (Septuagint Elpenor)

οὐχὶ οἱ λόγοι μου ὥσπερ πῦρ φλέγον λέγει κύριος καὶ ὡς πέλυξ κόπτων πέτραν οὐκ ἰδοὺ οἱ λόγοι μου ὥσπερ πῦρ φλέγον, λέγει Κύριος, καὶ ὡς πέλυξ κόπτων πέτραν

Jeremiah 23:29 (NETS)

Jeremiah 23:29 (English Elpenor)

Are not my words just like a fire and like an ax that cuts a rock? Behold, are not my words as fire? saith the Lord; and as an axe cutting the rock?

Jeremiah 23:30 (Tanakh)

Jeremiah 23:30 (KJV)

Jeremiah 23:30 (NET)

Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour. Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour. So I, the Lord, affirm that I am opposed to those prophets who steal messages from one another that they claim are from me.

Jeremiah 23:30 (Septuagint BLB)

Jeremiah 23:30 (Septuagint Elpenor)

διὰ τοῦτο ἰδοὺ ἐγὼ πρὸς τοὺς προφήτας λέγει κύριος ὁ θεός τοὺς κλέπτοντας τοὺς λόγους μου ἕκαστος παρὰ τοῦ πλησίον αὐτοῦ ἰδοὺ ἐγὼ διὰ τοῦτο πρὸς τοὺς προφήτας, λέγει Κύριος ὁ Θεός, τοὺς κλέπτοντας τοὺς λόγους μου ἕκαστον παρὰ τοῦ πλησίον αὐτοῦ

Jeremiah 23:30 (NETS)

Jeremiah 23:30 (English Elpenor)

Therefore, behold, I am against the prophets, says the Lord God, who steal my words each from his fellow. Behold, I am therefore against the prophets, saith the Lord God, that steal my words every one from his neighbour.

1 Corinthians 2:3, 4 (NET)

1 Corinthians 2:3, 4 (KJV)

And I was with you in weakness and in fear and with much trembling. And I was with you in weakness, and in fear, and in much trembling.

1 Corinthians 2:3 (NET Parallel Greek)

1 Corinthians 2:3 (Stephanus Textus Receptus)

1 Corinthians 2:3 (Byzantine Majority Text)

καγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς και εγω εν ασθενεια και εν φοβω και εν τρομω πολλω εγενομην προς υμας και εγω εν ασθενεια και εν φοβω και εν τρομω πολλω εγενομην προς υμας
My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power, And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:

1 Corinthians 2:4 (NET Parallel Greek)

1 Corinthians 2:4 (Stephanus Textus Receptus)

1 Corinthians 2:4 (Byzantine Majority Text)

καὶ ὁ λόγος μου καὶ τὸ κήρυγμα μου οὐκ ἐν |πειθοῖ[ς]| σοφίας [λόγοις] ἀλλ᾿ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως και ο λογος μου και το κηρυγμα μου ουκ εν πειθοις ανθρωπινης σοφιας λογοις αλλ εν αποδειξει πνευματος και δυναμεως και ο λογος μου και το κηρυγμα μου ουκ εν πειθοις ανθρωπινης σοφιας λογοις αλλ εν αποδειξει πνευματος και δυναμεως

Colossians 3:5 (NET)

Colossians 3:5 (KJV)

So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

Colossians 3:5 (NET Parallel Greek)

Colossians 3:5 (Stephanus Textus Receptus)

Colossians 3:5 (Byzantine Majority Text)

Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία νεκρωσατε ουν τα μελη υμων τα επι της γης πορνειαν ακαθαρσιαν παθος επιθυμιαν κακην και την πλεονεξιαν ητις εστιν ειδωλολατρεια νεκρωσατε ουν τα μελη υμων τα επι της γης πορνειαν ακαθαρσιαν παθος επιθυμιαν κακην και την πλεονεξιαν ητις εστιν ειδωλολατρεια

Luke 1:9 (NET)

Luke 1:9 (KJV)

he was chosen by lot, according to the custom of the priesthood, to enter the Holy Place of the Lord and burn incense. According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.

Luke 1:9 (NET Parallel Greek)

Luke 1:9 (Stephanus Textus Receptus)

Luke 1:9 (Byzantine Majority Text)

κατὰ τὸ ἔθος τῆς ἱερατείας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου κατα το εθος της ιερατειας ελαχεν του θυμιασαι εισελθων εις τον ναον του κυριου κατα το εθος της ιερατειας ελαχεν του θυμιασαι εισελθων εις τον ναον του κυριου

Luke 2:42 (NET)

Luke 2:42 (KJV)

When he was twelve years old, they went up according to custom. And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

Luke 2:42 (NET Parallel Greek)

Luke 2:42 (Stephanus Textus Receptus)

Luke 2:42 (Byzantine Majority Text)

Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης και οτε εγενετο ετων δωδεκα αναβαντων αυτων εις ιεροσολυμα κατα το εθος της εορτης

Acts 6:13 (NET)

Acts 6:13 (KJV)

They brought forward false witnesses who said, “This man does not stop saying things against this holy place and the law. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

Acts 6:13 (NET Parallel Greek)

Acts 6:13 (Stephanus Textus Receptus)

Acts 6:13 (Byzantine Majority Text)

ἔστησαν τε μάρτυρας ψευδεῖς λέγοντας· ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ρήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται ρηματα βλασφημα λαλων κατα του τοπου του αγιου τουτου και του νομου εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται ρηματα βλασφημα λαλων κατα του τοπου του αγιου και του νομου

Acts 16:20 (NET)

Acts 16:20 (KJV)

When they had brought them before the magistrates, they said, “These men are throwing our city into confusion. They are Jews And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

Acts 16:20 (NET Parallel Greek)

Acts 16:20 (Stephanus Textus Receptus)

Acts 16:20 (Byzantine Majority Text)

καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν· οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν, Ἰουδαῖοι ὑπάρχοντες και προσαγαγοντες αυτους τοις στρατηγοις ειπον ουτοι οι ανθρωποι εκταρασσουσιν ημων την πολιν ιουδαιοι υπαρχοντες και προσαγαγοντες αυτους τοις στρατηγοις ειπον ουτοι οι ανθρωποι εκταρασσουσιν ημων την πολιν ιουδαιοι υπαρχοντες

Acts 25:16 (NET)

Acts 25:16 (KJV)

I answered them that it was not the custom of the Romans to hand over anyone before the accused had met his accusers face-to-face and had been given an opportunity to make a defense against the accusation. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.

Acts 25:16 (NET Parallel Greek)

Acts 25:16 (Stephanus Textus Receptus)

Acts 25:16 (Byzantine Majority Text)

πρὸς οὓς ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαι τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος προς ους απεκριθην οτι ουκ εστιν εθος ρωμαιοις χαριζεσθαι τινα ανθρωπον εις απωλειαν πριν η ο κατηγορουμενος κατα προσωπον εχοι τους κατηγορους τοπον τε απολογιας λαβοι περι του εγκληματος

Acts 26:3 (NET)

Acts 26:3 (KJV)

because you are especially familiar with all the customs and controversial issues of the Jews. Therefore I ask you to listen to me patiently. Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.

Acts 26:3 (NET Parallel Greek)

Acts 26:3 (Stephanus Textus Receptus)

Acts 26:3 (Byzantine Majority Text)

μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ Ἰουδαίους ἐθῶν τε καὶ ζητημάτων, διὸ δέομαι μακροθύμως ἀκοῦσαι μου μαλιστα γνωστην οντα σε παντων των κατα ιουδαιους εθων τε και ζητηματων διο δεομαι σου μακροθυμως ακουσαι μου μαλιστα γνωστην οντα σε παντων των κατα ιουδαιους ηθων τε και ζητηματων διο δεομαι σου μακροθυμως ακουσαι μου

Luke 24:27 (NET)

Luke 24:27 (KJV)

Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures. And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

Luke 24:27 (NET Parallel Greek)

Luke 24:27 (Stephanus Textus Receptus)

Luke 24:27 (Byzantine Majority Text)

καὶ ἀρξάμενος ἀπὸ Μωϋσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ και αρξαμενος απο μωσεως και απο παντων των προφητων διηρμηνευεν αυτοις εν πασαις ταις γραφαις τα περι εαυτου και αρξαμενος απο μωσεως και απο παντων των προφητων διηρμηνευεν αυτοις εν πασαις ταις γραφαις τα περι εαυτου

Philippians 1:16-18 (NET)

Philippians 1:16-18 (KJV)

The latter do so from love because they know that I am placed here for the defense of the gospel. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

Philippians 1:16 (NET Parallel Greek)

Philippians 1:16 (Stephanus Textus Receptus)

Philippians 1:16 (Byzantine Majority Text)

οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου
The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. But the other of love, knowing that I am set for the defence of the gospel.

Philippians 1:17 (NET Parallel Greek)

Philippians 1:17 (Stephanus Textus Receptus)

Philippians 1:17 (Byzantine Majority Text)

οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλῖψιν ἐγείρειν τοῖς δεσμοῖς μου οι δε εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου κειμαι οι δε εξ αγαπης ειδοτες οτι εις απολογιαν του ευαγγελιου κειμαι
What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Philippians 1:18 (NET Parallel Greek)

Philippians 1:18 (Stephanus Textus Receptus)

Philippians 1:18 (Byzantine Majority Text)

Τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω. Ἀλλὰ καὶ χαρήσομαι τι γαρ πλην παντι τροπω ειτε προφασει ειτε αληθεια χριστος καταγγελλεται και εν τουτω χαιρω αλλα και χαρησομαι τι γαρ πλην παντι τροπω ειτε προφασει ειτε αληθεια χριστος καταγγελλεται και εν τουτω χαιρω αλλα και χαρησομαι

1 Thessalonians 2:3, 4 (NET)

1 Thessalonians 2:3, 4 (KJV)

For the appeal we make does not come from error or impurity or with deceit, For our exhortation was not of deceit, nor of uncleanness, nor in guile:

1 Thessalonians 2:3 (NET Parallel Greek)

1 Thessalonians 2:3 (Stephanus Textus Receptus)

1 Thessalonians 2:3 (Byzantine Majority Text)

ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ η γαρ παρακλησις ημων ουκ εκ πλανης ουδε εξ ακαθαρσιας ουτε εν δολω η γαρ παρακλησις ημων ουκ εκ πλανης ουδε εξ ακαθαρσιας ουτε εν δολω
but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts. But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

1 Thessalonians 2:4 (NET Parallel Greek)

1 Thessalonians 2:4 (Stephanus Textus Receptus)

1 Thessalonians 2:4 (Byzantine Majority Text)

ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον, οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν αλλα καθως δεδοκιμασμεθα υπο του θεου πιστευθηναι το ευαγγελιον ουτως λαλουμεν ουχ ως ανθρωποις αρεσκοντες αλλα τω θεω τω δοκιμαζοντι τας καρδιας ημων αλλα καθως δεδοκιμασμεθα υπο του θεου πιστευθηναι το ευαγγελιον ουτως λαλουμεν ουχ ως ανθρωποις αρεσκοντες αλλα τω θεω τω δοκιμαζοντι τας καρδιας ημων

1 Thessalonians 2:7, 8 (NET)

1 Thessalonians 2:7, 8 (KJV)

although we could have imposed our weight as apostles of Christ; instead we became little children among you. Like a nursing mother caring for her own children, But we were gentle among you, even as a nurse cherisheth her children:

1 Thessalonians 2:7 (NET Parallel Greek)

1 Thessalonians 2:6b, 7 (Stephanus Textus Receptus)

1 Thessalonians 2:6b, 7 (Byzantine Majority Text)

δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι. ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα δυναμενοι εν βαρει ειναι ως χριστου αποστολοι (7) αλλ εγενηθημεν ηπιοι εν μεσω υμων ως αν τροφος θαλπη τα εαυτης τεκνα δυναμενοι εν βαρει ειναι ως χριστου αποστολοι (7) αλλ εγενηθημεν ηπιοι εν μεσω υμων ως αν τροφος θαλπη τα εαυτης τεκνα
with such affection for you we were happy to share with you not only the gospel of God but also our own lives, because you had become dear to us. So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

1 Thessalonians 2:8 (NET Parallel Greek)

1 Thessalonians 2:8 (Stephanus Textus Receptus)

1 Thessalonians 2:8 (Byzantine Majority Text)

οὕτως ὁμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε ουτως ιμειρομενοι υμων ευδοκουμεν μεταδουναι υμιν ου μονον το ευαγγελιον του θεου αλλα και τας εαυτων ψυχας διοτι αγαπητοι ημιν γεγενησθε ουτως ομειρομενοι υμων ευδοκουμεν μεταδουναι υμιν ου μονον το ευαγγελιον του θεου αλλα και τας εαυτων ψυχας διοτι αγαπητοι ημιν γεγενησθε

Titus 2:7, 8 (NET)

Titus 2:7, 8 (KJV)

showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

Titus 2:7 (NET Parallel Greek)

Titus 2:7 (Stephanus Textus Receptus)

Titus 2:7 (Byzantine Majority Text)

περὶ πάντα, σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα περι παντα σεαυτον παρεχομενος τυπον καλων εργων εν τη διδασκαλια αδιαφθοριαν σεμνοτητα αφθαρσιαν περι παντα σεαυτον παρεχομενος τυπον καλων εργων εν τη διδασκαλια αδιαφθοριαν σεμνοτητα αφθαρσιαν
and a sound message that cannot be criticized, so that any opponent will be at a loss because he has nothing evil to say about us. Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

Titus 2:8 (NET Parallel Greek)

Titus 2:8 (Stephanus Textus Receptus)

Titus 2:8 (Byzantine Majority Text)

λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον λογον υγιη ακαταγνωστον ινα ο εξ εναντιας εντραπη μηδεν εχων περι υμων λεγειν φαυλον λογον υγιη ακαταγνωστον ινα ο εξ εναντιας εντραπη μηδεν εχων περι ημων λεγειν φαυλον

2 Corinthians 6:4 (NET)

2 Corinthians 6:4 (KJV)

But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,

2 Corinthians 6:4 (NET Parallel Greek)

2 Corinthians 6:4 (Stephanus Textus Receptus)

2 Corinthians 6:4 (Byzantine Majority Text)

ἀλλ᾿ ἐν παντὶ |συνίσταντες| ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις αλλ εν παντι συνιστωντες εαυτους ως θεου διακονοι εν υπομονη πολλη εν θλιψεσιν εν αναγκαις εν στενοχωριαις αλλ εν παντι συνιστωντες εαυτους ως θεου διακονοι εν υπομονη πολλη εν θλιψεσιν εν αναγκαις εν στενοχωριαις

James 1:26 (NET)

James 1:26 (KJV)

If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.

James 1:26 (NET Parallel Greek)

James 1:26 (Stephanus Textus Receptus)

James 1:26 (Byzantine Majority Text)

Εἴ τις δοκεῖ θρησκὸς εἶναι μὴ χαλιναγωγῶν γλῶσσαν |αὐτοῦ| ἀλλὰ ἀπατῶν καρδίαν |αὐτοῦ|, τούτου μάταιος ἡ θρησκεία ει τις δοκει θρησκος ειναι εν υμιν μη χαλιναγωγων γλωσσαν αυτου αλλ απατων καρδιαν αυτου τουτου ματαιος η θρησκεια ει τις δοκει θρησκος ειναι εν υμιν μη χαλιναγωγων γλωσσαν αυτου αλλα απατων καρδιαν αυτου τουτου ματαιος η θρησκεια

James 3:15 (NET)

James 3:15 (KJV)

Such wisdom does not come from above but is earthly, natural, demonic. This wisdom descendeth not from above, but is earthly, sensual, devilish.

James 3:15 (NET Parallel Greek)

James 3:15 (Stephanus Textus Receptus)

James 3:15 (Byzantine Majority Text)

οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης

2 The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπινης (KJV: man’s) preceding wisdom. The NET parallel Greek text and NA28 did not.

3 The Stephanus Textus Receptus and Byzantine Majority Text had υμων following members (KJV: your members). The NET parallel Greek text and NA28 did not.

4 The NET parallel Greek text had ἔλαχε here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἔλαχεν. These are alternate spellings of the same part of speech.

5 The NET parallel Greek text and NA28 had ἀναβαινόντων a participle of ἀναβαίνω in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναβαντων in the 2nd aorist tense. The Stephanus Textus Receptus and Byzantine Majority Text had εις ιεροσολυμα (KJV: to Jerusalem) following went up. The NET parallel Greek text and NA28 did not.

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

8 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the demonstrative pronoun τούτου here. The Byzantine Majority Text did not.

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

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

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

17 The NET parallel Greek text and NA28 had μὲν in verse 16 here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) in verse 17.

18 The NET parallel Greek text and NA28 had δὲ in verse 17 here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεν (KJV: one) in verse 16.

19 The NET parallel Greek text and NA28 had ἐγείρειν in verse 17 here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιφερειν (KJV: to add) in verse 16.

21 The NET parallel Greek text and NA28 had οὐδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε (KJV: nor).

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

24 The NET parallel Greek text and NA28 had νήπιοι (NET: little children), a form of νήπιος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηπιοι (KJV: gentle), a form of ἤπιος.

25 The NET parallel Greek text and NA28 had ὡς ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ως αν (KJV: even as).

26 The NET parallel Greek text, NA28 and Byzantine Majority Text had ὁμειρόμενοι, a form of ὁμείρομαι here, where the Stephanus Textus Receptus had ιμειρομενοι, a form of ἱμείρομαι (KJV: being affectionately desirous).

28 The NET parallel Greek text and NA28 had ἀφθορίαν, a form of ἀφθορία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αδιαφθοριαν (KJV: shewing uncorruptness), a form of ἀδιαφθορία.

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

31 The NET parallel Greek text and NA28 had συνίσταντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιστωντες (KJV: approving). These appear to be alternate spellings of the same part of speech.

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

Keep Yourselves From Idols, Part 3

In another essay I began to consider the genders of Greek pronouns in Ephesians 2:8-10 (ESV):

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

I was taught that faith, πίστεως, was excluded from the clause this is not your own doing because this, τοῦτο, is neuter and πίστεως is feminine. If that were true, however, it would exclude grace as well: Τῇχάριτι is also feminine. “In other words, both grace and faith would be your own doing…”1

My reasons for including grace in the clause this is not your own doing have nothing to do with the genders of Τῇχάριτι and τοῦτο, but with many other passages of Scripture and a not insignificant amount of personal experience.2

I began a New Testament survey of πίστεως to see if I could find other Scriptures that persuade “me that faith is of my own doing.” I’ll begin with the first occurrence of πίστεως I skipped accidentally in the previous essay (Acts 6:1-5 ESV):

Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said,3 “It is not right that we should give up preaching the word of God to serve tables. Therefore,4 brothers, pick out from among you seven men of good repute, full of the Spirit5 and of wisdom, whom we will appoint6 to this duty. But we will devote ourselves to prayer and to the ministry of the word.” And what they said pleased the whole gathering, and they chose Stephen, a man full7 of faith (πίστεως) and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch.

Here, men of good repute (μαρτυρουμένους, a passive form of μαρτυρέω) were further characterized as full of the Spirit (πλήρεις πνεύματος) and of wisdom (καὶ σοφίας).8 If any of you lacks wisdom (σοφίας, a form of σοφία), James wrote, let him ask God, who gives generously to all without9 reproach, and it will be given him.10 I have no way to gain wisdom from the Lord apart from the near continuous internal dialogue with his indwelling Spirit and his word. In fact, it is easiest to distinguish his Spirit from the clutter inside me when we are directly engaged with the Bible.

Stephen was full of faith (|πλήρης| πίστεως) and of the Holy Spirit (καὶ πνεύματος ἁγίου).11 Here, full of faith precedes and of the Holy Spirit. This is probably more to the point. Once the Lord’s wisdom began to penetrate the thickness of my disbelief (or my self-belief and self-reliance), once I began to see that it was kind of stupid to rely on my faith when his was available to me through his indwelling Spirit, there was no more question that faith is not [my] own doing; it is the gift of God.12

To persist in relying on my own faith once I have learned from Him (Matthew 11:28-30) would indicate a chafing at his yoke, a refusal to be led by his Spirit (Galatians 5:13-18). I would be relying still on my own love, patience, kindness, goodness, faithfulness, gentleness, and self-control, trying still to manufacture my own joy and peace. I would be striving still to have a righteousness of my own derived from the law, rather than relying on the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.13 It would indicate an arrogant refusal to enter his rest (Hebrews 4:7-13), once I have received his Holy Spirit and learned from Him.

But what about before? Was the faith that received his Holy Spirit initially mine in the sense that it originated with me? Or was it mine in the sense that it was given to me? Jesus described the Holy Spirit as the promise of the Father (Acts 1:4, 5 ESV):

And while staying with them [Jesus] ordered them not to depart from Jerusalem, but to wait for the promise of the Father (τὴν ἐπαγγελίαν τοῦ πατρὸς), which, he said, “you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

Not only was He God’s promise but you will be baptized with the Holy Spirit was a statement of fact according to Jesus. The Greek word translated you will be baptized was βαπτισθήσεσθε, a passive form of βαπτίζω in the indicative mood. The only requirements stated were not to depart from Jerusalem (ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι) and to wait (περιμένειν, an infinitive form of περιμένω). Granted, He spoke to the apostles whom he had chosen (Acts 1:1, 2 ESV).

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up,14 after he had given commands through the Holy Spirit to the apostles whom he had chosen.

Given the apostles’ obedience to Jesus’ commands, it seems reasonable to assume some kind of faith here, but whose? [H]e had given commands through the Holy Spirit to the apostles seems like an odd construction: ἐντειλάμενος, translated he had given commands (ESV), is a participle of ἐντέλλω in the middle voice:

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).

For example: “I am washing myself.” “I” is the subject of the sentence (performing the action of the verb) and yet “I” am also receiving the action of the verb. This is said to be in the “Middle Voice”. Many instances in the Greek are not this obvious and cannot be translated this literally.

Every form of ἐντέλλω that occurs in the New Testament is in the middle voice (see table below). None are in the active voice. In other words, such commands were meant to be obeyed with the authority and power of the one making them rather than that of those receiving them: τοῖς ἀποστόλοις is the indirect object, to the apostles, and finally, διὰ πνεύματος ἁγίου, through (or “by” or “in the midst of”) the Holy Spirit. It is a fairly expressive description of what it means to be in Christ.

So, I have the Holy Spirit of God acting on behalf of the apostles (dare I say, in the apostles?) to carry out Jesus’ commands even before He indwells the apostles. I want to consider another example of a form of ἐντέλλω for comparison (Acts 13:44-48 ESV).

The next Sabbath almost the whole city [of Pisidian Antioch] gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him [Table]. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles [Table]. For so the Lord has commanded us (ἐντέταλται ἡμῖν), saying,

“‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’”

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed [Table].

Paul and Barnabas quoted from Isaiah 49:6 (see table below).

Masoretic Text

Septuagint

Isaiah 49:6 (Tanakh/KJV)

Isaiah 49:6 (NET)

Isaiah 49:6 (NETS)

Isaiah 49:6 (English Elpenor)

And he said, It is a light thing (נָקֵ֨ל) that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. he says, “Is it too insignificant a task (qālal, נקל) for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.” And he said to me, “It is a great thing (μέγα) for you to be called my servant so that you may set up the tribes of Iakob and turn back the dispersion of Israel. See, I have made you a light of nations, that you may be for salvation to the end of the earth.” And he said to me, [It is] a great thing (μέγα) for thee to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

The part of this quotation Paul and Barnabas excluded, which was also excluded apparently from the Masoretic text and the NETS translation of the Septuagint, is quite telling: εἰς διαθήκην γένους, for the covenant of a race (English Elpenor), is only true of Jesus. Still, they were willing to quote the rest, which is also true of Jesus, under the heading: οὕτως γὰρ ἐντέταλται ἡμῖν κύριος, For so the Lord has commanded us (ESV). In other words, Paul and Barnabas recognized that the words of an ancient prophecy granted God’s authority and power to them to bring (or, be for) salvation to the ends of the earth.

The Lord said something similar to Ananias about Saul (aka Paul) (Acts 9:10-19a ESV).

Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” And the Lord said to him, “Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem [Table]. And here he has authority from the chief priests to bind all who call on your name.” But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of my name.” So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus15 who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.” And immediately something like16 scales fell from17 his eyes, and he regained his sight.18 Then he rose and was baptized; and taking food, he was strengthened [Table].

Ananias, unaware as yet that the Lord had already arrested Saul (Acts 9:3-9), was concerned about the authority (ἐξουσίαν, a form of ἐξουσία) Saul had received (Acts 9:1, 2) from the chief priests to bind all who call on [Jesus’] name.19 But the Lord informed him of the good works, which God prepared beforehand, that [Saul, aka Paul] should walk in them:20 he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.21

Now there were22 in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch,23 and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them” [Table]. Then after fasting and praying they laid their hands on them and sent them off.

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus [Table]. When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. When they had gone through the whole24 island as far as Paphos, they came upon a certain25 magician, a Jewish false prophet named Bar-Jesus.26

Now Paul27 and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, but they went on from Perga and came to Antioch in Pisidia.28

Here again, the Holy Spirit was instrumental in bringing Jesus’ words to Ananias to pass. There are two more issues I want to consider before concluding this essay. 

First, if I intend to take the middle voice of forms of ἐντέλλω seriously, I’m compelled to understand παρήγγειλεν αὐτοῖς in Acts 1:4, he ordered them (ESV), differently. The Greek word παρήγγειλεν is a form of παραγγέλλω: “to pass on a message, transmit a message, tell, communicate; to give orders, give a command, issue an order; to charge, command; to instruct, direct, order, advise; to summon (to appear), summon (to one’s help).” That Jesus “communicated to the apostles” what He was doing in and through them by his Holy Spirit honors both the middle voice of ἐντειλάμενος in Acts 1:2, he had given commands through the Holy Spirit to the apostles whom he had chosen (ESV), and Jesus’ saying: No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.29

Finally, I want to spend a few moments considering and as many as were appointed to eternal life believed:30 καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον.

Since ἐπίστευσαν is a 3rd person singular form of πιστεύω, a more accurate translation might be: and [he] believed, as many as were appointed to eternal life. In other words, an individual’s faith was credited to being among those who enjoyed the continuing effect31 of having been appointed to eternal life. The Greek word translated appointed was τεταγμένοι, a participle of the verb τάσσω in the perfect tense and middle and passive voices: “to appoint; to give orders to; to indicate by way of instruction; to ordain; to prescribe; to indicate as binding, indicate as a standard or rule” (middle meaning); “to be set in array; to be well ordered; to be appointed” (passive meaning). This corresponds quite accurately to Jesus’ saying: No one can come to me unless the Father who sent me draws him.32

But what of those who were not appointed to eternal life, were not drawn by the Father and did not believe? If I believe that they are eternally condemned I might be persuaded that their unbelief was their own choice. It’s a small step from there to believing that my faith was my own choice, perhaps even my own doing: Isn’t that the reason that I am saved and they are condemned?

For God so loved the world, that he gave his only Son, that whoever believes ( πιστεύων) in him (εἰς αὐτὸν) should not perish but have eternal life [Table]…Whoever believes in him is not condemned,33 but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.34

If, on the other hand, I take Jesus at his word—And I, when I am lifted up from the earth, will draw all people to myself35—I begin to hear the temporal nature of the passive meaning of τεταγμένοι: “to be set in array; to be well ordered; to be appointed.” Not all appointments are scheduled for the same moment in time. God’s sequencing, God’s timing for his own purposes, may go a long way to helping me understand my question: “Why did He give me his own Holy Spirit then [as a twenty-something atheist stoner] and not when I was five?”36

I’ll pick this up in another essay. According to a note (180) in the NET, Paul and Barnabas alluded to Isaiah 42:6 and 49:6. Tables comparing the Greek of their allusion to that of the Septuagint follow.

Acts 13:47b (NET Parallel Greek)

Isaiah 42:6b (Septuagint BLB)

Isaiah 42:6b (Septuagint Elpenor)

τέθεικα σε εἰς φῶς ἐθνῶν ἔδωκά σε…εἰς φῶς ἐθνῶν ἔδωκά σε…εἰς φῶς ἐθνῶν

Acts 13:47b (NET)

Isaiah 42:6b (NETS)

Isaiah 42:6b (English Elpenor)

I have appointed you to be a light for the Gentiles I have given you…as a light to nations I have given thee…for a light of the Gentiles

What follows from Isaiah 49:6 seems more like a partial quotation than an allusion:

Acts 13:47b (NET Parallel Greek)

Isaiah 49:6b (Septuagint BLB)

Isaiah 49:6b (Septuagint Elpenor)

τέθεικα σε εἰς φῶς ἐθνῶν τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς τέθεικά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς

Acts 13:47b (NET)

Isaiah 49:6b (NETS)

Isaiah 49:6b (English Elpenor)

I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth. I have made you a light of nations, that you may be for salvation to the end of the earth. I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

The table mentioned above follows. I have added “[to]” before pronouns to remind myself that they are indirect objects in the dative case.

Forms of ἐντέλλω in the New Testament

Reference NET Parallel Greek ESV
Matthew 28:20 πάντα ὅσα ἐνετειλάμην ὑμῖν all that I have commanded [to] you
Matthew 17:9 ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς Jesus commanded [to] them
Matthew 19:7 ὑμῖν Μωϋσῆς ἐνετείλατο Moses command [to] one
Mark 10:3 ὑμῖν ἐνετείλατο Μωϋσῆς Moses command [to] you
Mark 13:34 τῷ θυρωρῷ ἐνετείλατο he…commands [to] the doorkeeper
John 8:5 |ἡμῖν| Μωϋσῆς ἐνετείλατο Moses commanded [to] us
John 14:31 |ἐνετείλατο| μοι ὁ πατήρ the Father has commanded [to] me
Hebrews 9:20 ἐνετείλατο πρὸς ὑμᾶς ὁ θεός God commanded for you
Hebrews 11:22 ἐνετείλατο gave directions
Acts 1:2 ἐντειλάμενος τοῖς ἀποστόλοις he had given commands…to the apostles
Matthew 4:6 τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται He will command [to] his angels
Luke 4:10 τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται He will command [to] his angels
John 15:14 ἐγὼ ἐντέλλομαι ὑμῖν I command [to] you
John 15:17 ἐντέλλομαι ὑμῖν I command [to] you
Acts 13:47 ἐντέταλται ἡμῖν ὁ κύριος the Lord has commanded [to] us

Tables comparing Isaiah 42:6 and 49:6 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 42:6 and 49:6 in the Septuagint (BLB and Elpenor), and tables comparing Acts 6:2, 3; 6:5; James 1:5; Acts 1:2; 9:17, 18; 13:1 and 13:6 in the NET and KJV follow.

Isaiah 42:6 (Tanakh)

Isaiah 42:6 (KJV)

Isaiah 42:6 (NET)

I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; “I, the Lord, officially commission you; I take hold of your hand. I protect you and make you a covenant mediator for people and a light to the nations,

Isaiah 42:6 (Septuagint BLB)

Isaiah 42:6 (Septuagint Elpenor)

ἐγὼ κύριος ὁ θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε καὶ ἔδωκά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν ἐγὼ Κύριος ὁ Θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν

Isaiah 42:6 (NETS)

Isaiah 42:6 (English Elpenor)

I, the Lord God, have called you in righteousness, and I will take hold of your hand and strengthen you; I have given you as a covenant to a race, as a light to nations, I the Lord God have called thee in righteousness, and will hold thine hand, and will strengthen thee: and I have given thee for the covenant of a race, for a light of the Gentiles:

Isaiah 49:6 (Tanakh)

Isaiah 49:6 (KJV)

Isaiah 49:6 (NET)

And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. he says, “Is it too insignificant a task for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.”

Isaiah 49:6 (Septuagint BLB)

Isaiah 49:6 (Septuagint Elpenor)

καὶ εἶπέν μοι μέγα σοί ἐστιν τοῦ κληθῆναί σε παῖδά μου τοῦ στῆσαι τὰς φυλὰς Ιακωβ καὶ τὴν διασπορὰν τοῦ Ισραηλ ἐπιστρέψαι ἰδοὺ τέθεικά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς καὶ εἶπέ μοι· μέγα σοί ἐστι τοῦ κληθῆναί σε παῖδά μου τοῦ στῆσαι τὰς φυλὰς ᾿Ιακὼβ καὶ τὴν διασπορὰν τοῦ ᾿Ισραὴλ ἐπιστρέψαι· ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς

Isaiah 49:6 (NETS)

Isaiah 49:6 (English Elpenor)

And he said to me, “It is a great thing for you to be called my servant so that you may set up the tribes of Iakob and turn back the dispersion of Israel. See, I have made you a light of nations, that you may be for salvation to the end of the earth.” And he said to me, [It is] a great thing for thee to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

Acts 6:2, 3 (NET)

Acts 6:2, 3 (KJV)

So the twelve called the whole group of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

Acts 6:2 (NET Parallel Greek)

Acts 6:2 (Stephanus Textus Receptus)

Acts 6:2 (Byzantine Majority Text)

προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν· οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις προσκαλεσαμενοι δε οι δωδεκα το πληθος των μαθητων ειπον ουκ αρεστον εστιν ημας καταλειψαντας τον λογον του θεου διακονειν τραπεζαις προσκαλεσαμενοι δε οι δωδεκα το πληθος των μαθητων ειπον ουκ αρεστον εστιν ημας καταλειψαντας τον λογον του θεου διακονειν τραπεζαις
But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

Acts 6:3 (NET Parallel Greek)

Acts 6:3 (Stephanus Textus Receptus)

Acts 6:3 (Byzantine Majority Text)

ἐπισκέψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτά, πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης επισκεψασθε ουν αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος αγιου και σοφιας ους καταστησομεν επι της χρειας ταυτης επισκεψασθε ουν αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος αγιου και σοφιας ους καταστησωμεν επι της χρειας ταυτης

Acts 6:5 (NET)

Acts 6:5 (KJV)

The proposal pleased the entire group, so they chose Stephen, a man full of faith and of the Holy Spirit, with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism from Antioch. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:

Acts 6:5 (NET Parallel Greek)

Acts 6:5 (Stephanus Textus Receptus)

Acts 6:5 (Byzantine Majority Text)

καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους καὶ ἐξελέξαντο Στέφανον, ἄνδρα |πλήρης| πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα και ηρεσεν ο λογος ενωπιον παντος του πληθους και εξελεξαντο στεφανον ανδρα πληρη πιστεως και πνευματος αγιου και φιλιππον και προχορον και νικανορα και τιμωνα και παρμεναν και νικολαον προσηλυτον αντιοχεα και ηρεσεν ο λογος ενωπιον παντος του πληθους και εξελεξαντο στεφανον ανδρα πληρης πιστεως και πνευματος αγιου και φιλιππον και προχορον και νικανορα και τιμωνα και παρμεναν και νικολαον προσηλυτον αντιοχεα

James 1:5 (NET)

James 1:5 (KJV)

But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

James 1:5 (NET Parallel Greek)

James 1:5 (Stephanus Textus Receptus)

James 1:5 (Byzantine Majority Text)

Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος καὶ δοθήσεται αὐτῷ ει δε τις υμων λειπεται σοφιας αιτειτω παρα του διδοντος θεου πασιν απλως και μη ονειδιζοντος και δοθησεται αυτω ει δε τις υμων λειπεται σοφιας αιτειτω παρα του διδοντος θεου πασιν απλως και ουκ ονειδιζοντος και δοθησεται αυτω

Acts 1:2 (NET)

Acts 1:2 (KJV)

until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:

Acts 1:2 (NET Parallel Greek)

Acts 1:2 (Stephanus Textus Receptus)

Acts 1:2 (Byzantine Majority Text)

ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη αχρι ης ημερας εντειλαμενος τοις αποστολοις δια πνευματος αγιου ους εξελεξατο ανεληφθη αχρι ης ημερας εντειλαμενος τοις αποστολοις δια πνευματος αγιου ους εξελεξατο ανεληφθη

Acts 9:17, 18 (NET)

Acts 9:17, 18 (KJV)

So Ananias departed and entered the house, placed his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, has sent me so that you may see again and be filled with the Holy Spirit.” And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

Acts 9:17 (NET Parallel Greek)

Acts 9:17 (Stephanus Textus Receptus)<

Acts 9:17 (Byzantine Majority Text)

Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν καὶ ἐπιθεὶς ἐπ᾿ αὐτὸν τὰς χεῖρας εἶπεν· Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκεν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου απηλθεν δε ανανιας και εισηλθεν εις την οικιαν και επιθεις επ αυτον τας χειρας ειπεν σαουλ αδελφε ο κυριος απεσταλκεν με ιησους ο οφθεις σοι εν τη οδω η ηρχου οπως αναβλεψης και πλησθης πνευματος αγιου απηλθεν δε ανανιας και εισηλθεν εις την οικιαν και επιθεις επ αυτον τας χειρας ειπεν σαουλ αδελφε ο κυριος απεσταλκεν με ο οφθεις σοι εν τη οδω η ηρχου οπως αναβλεψης και πλησθης πνευματος αγιου
Immediately something like scales fell from his eyes, and he could see again. He got up and was baptized, And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

Acts 9:18 (NET Parallel Greek)

Acts 9:18 (Stephanus Textus Receptus)

Acts 9:18 (Byzantine Majority Text)

καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψεν τε καὶ ἀναστὰς ἐβαπτίσθη και ευθεως απεπεσον απο των οφθαλμων αυτου ωσει λεπιδες ανεβλεψεν τε παραχρημα και αναστας εβαπτισθη και ευθεως απεπεσον απο των οφθαλμων αυτου ωσει λεπιδες ανεβλεψεν τε παραχρημα και αναστας εβαπτισθη

Acts 13:1 (NET)

Acts 13:1 (KJV)

Now there were these prophets and teachers in the church at Antioch: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (a close friend of Herod the tetrarch from childhood) and Saul. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

Acts 13:1 (NET Parallel Greek)

Acts 13:1 (Stephanus Textus Receptus)

Acts 13:1 (Byzantine Majority Text)

῏Ησαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρναβᾶς καὶ Συμεὼν ὁ καλούμενος Νίγερ καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν (τε Ἡρῴδου τοῦ τετραάρχου σύντροφος) καὶ Σαῦλος ησαν δε τινες εν αντιοχεια κατα την ουσαν εκκλησιαν προφηται και διδασκαλοι ο τε βαρναβας και συμεων ο καλουμενος νιγερ και λουκιος ο κυρηναιος μαναην τε ηρωδου του τετραρχου συντροφος και σαυλος ησαν δε τινες εν αντιοχεια κατα την ουσαν εκκλησιαν προφηται και διδασκαλοι ο τε βαρναβας και συμεων ο καλουμενος νιγερ και λουκιος ο κυρηναιος μαναην τε ηρωδου του τετραρχου συντροφος και σαυλος

Acts 13:6 (NET)

Acts 13:6 (KJV)

When they had crossed over the whole island as far as Paphos, they found a magician, a Jewish false prophet named Bar-Jesus, And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

Acts 13:6 (NET Parallel Greek)

Acts 13:6 (Stephanus Textus Receptus)

Acts 13:6 (Byzantine Majority Text)

Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα |Βαριησοῦ| διελθοντες δε την νησον αχρι παφου ευρον τινα μαγον ψευδοπροφητην ιουδαιον ω ονομα βαριησους διελθοντες δε την νησον αχρι παφου ευρον τινα μαγον ψευδοπροφητην ιουδαιον ω ονομα βαριησους

4 The NET parallel Greek text and NA28 had δέ (NET: But) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Wherefore).

5 The Stephanus Textus Receptus and Byzantine Majority Text had αγιου following Spirit (KJV: Holy Ghost). The NET parallel Greek text and NA28 did not.

7 The NET parallel Greek text, NA28 and Byzantine Majority Text had πλήρης, a masculine or feminine singular adjective in the nominative case here, where the Stephanus Textus Receptus had πληρη, a neuter plural adjective in the nominative or accusative case, or a masculine or feminine singular adjective in the accusative case. Faith (πίστεως) is feminine and Spirit (πνεύματος) is neuter.

8 Acts 6:3 (ESV)

10 James 1:5 (ESV)

11 Acts 6:5b (ESV)

12 Ephesians 2:8b (ESV) Table

13 Philippians 3:9b (NET)

14 The NET parallel Greek text and NA28 had ἀνελήμφθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεληφθη. These appear to be alternate spellings of the same part of speech.

17 The NET parallel Greek text and NA28 had ἀπέπεσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεπεσον. These appear to be alternate spellings of the same part of speech.

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

19 Acts 9:14 (ESV)

20 Ephesians 2:10b (ESV)

21 Acts 9:15b (ESV) Table

22 The Stephanus Textus Receptus and Byzantine Majority Text had τινες (KJV: certain) near the beginning of this clause. The NET parallel Greek text and NA28 did not.

23 The NET parallel Greek text and NA28 had τετραάρχου here, where the Stephanus Textus Receptus and Byzantine Majority Text had τετραρχου. These appear to be alternate spellings of the same part of speech.

25 The NET parallel Greek text and NA28 had ἄνδρα preceding a certain (NET: a magician). The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

28 Acts 13:13, 14a (ESV) Table

29 John 15:15 (ESV)

30 Acts 13:48b (ESV) Table

31 “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.” From “Verb Tenses: Perfect Tense,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

32 John 6:44a (ESV) Table

34 John 3:16, 18 (ESV)

35 John 12:32 (ESV)

Keep Yourselves From Idols, Part 2

I mentioned in another essay how difficult it is for me to recognize when I’m worshiping an idol. This essay will be somewhat exploratory because I suspect that there is an idol in here somewhere. I’m just not entirely sure where as I begin.

In a Bible study on the book of James my Pastor quoted from Ephesians (Ephesians 2:8-10 ESV):

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Sometime later, as we shared a meal, I said that it was nice to hear those verses without the customary caveat. He didn’t know what I was talking about. I explained that this and faith were different genders in Greek, and so faith was excluded from the phrase not your own doing. He had never heard such a thing and pulled up the verses on his phone. I admitted I didn’t really believe it any more in any practical way but that I had heard it all my life, and that it still came to mind whenever I considered Ephesians 2:8.

He said it didn’t make any sense: yes, τοῦτο, translated this (ESV), is neuter and πίστεως, translated faith (ESV), is feminine, but so is χάριτι, translated grace (ESV). I said I should probably look more deeply into it. So, here I go.

First, χάριτι in the text was actually Τῇχάριτι, translated by grace (ESV) because both words are in the dative case. The example cited in GREEK NOUNS (Shorter Definitions) was, do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.1 Here τῇ προσευχῇ and τῇ δεήσει were translated by prayer and [by] supplication respectively because all are in the dative case.

The Greek words translated faith were πίστεως in the NET parallel Greek text and NA28, and της πιστεως in the Stephanus Textus Receptus and Byzantine Majority Text.2 My Pastor was right: If πίστεως is excluded from this (τοῦτο) is not your own doing,3 because πίστεως is feminine and τοῦτο is neuter, then Τῇχάριτι should be excluded for the same reason. In other words, both grace and faith would be your own doing (ἐξ ὑμῶν); literally, “out from you.”

In another essay I wrote: “I’m not qualified to engage that argument,” thinking, I suppose, that it was too esoteric for my current knowledge of Koine Greek. But now it appears that I was just too lazy to engage the text. My reasons for including grace in the clause this is not your own doing have nothing to do with the genders of Τῇχάριτι and τοῦτο, but with many other passages of Scripture and a not insignificant amount of personal experience. I cannot exclude faith solely on the basis of the gender of πίστεως and της.

Are there other Scriptures that persuade me that faith is of my own doing? I’ll begin with a New Testament survey of πίστεως4 (Acts 11:19-24 ESV).

Now those who were scattered because of the persecution that arose over Stephen (Acts 8:1-3) traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord [Table]. The report of this came to the ears of the church in5 Jerusalem,6 and they sent Barnabas to Antioch. When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose [Table], for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

The Greek words translated who believed in—and a great number who believed turned to the Lord7—were πιστεύσας in the NET parallel Greek text and NA28, and simply πιστευσας in the Stephanus Textus Receptus and Byzantine Majority Text (KJV: and a great number believed, and turned unto the Lord). Adding to πιστεύσας (a participle of the verb πιστεύω) leaves the possibility open that some who believed had not yet turned (ἐπέστρεψεν, a form of ἐπιστρέφω) to the Lord (Matthew 13:18-23; Luke 8:11-15).

What interests me more in this context is: And the hand of the Lord was with them:8 καὶ ἦν χεὶρ κυρίου μετ᾿ αὐτῶν. The pronoun αὐτῶν is masculine, feminine and neuter, and most likely9 refers back to the Hellenists (τοὺς Ἑλληνιστὰς) and forward to a great number who believed: πολύς τε ἀριθμὸς πιστεύσας. In other words, the hand of the Lord is cited preceding the faith of a great number of the Hellenists. Was Luke simply being polite to the Lord when the actual situation was that the faith of a great number of the Hellenists was of their own doing?

When [Barnabas] came and saw the grace (τὴν χάριν) of God, he was glad.10 What was the grace of God that Barnabas saw (ἰδὼν, a form of εἴδω)? he exhorted [the great number of the Hellenists who believed] to remain faithful (προσμένειν, an infinitive form of προσμένω) to the Lord with steadfast purpose.11 It sounds as if Luke attributed their faith to the grace of God. Was he puffing God up with false praise when the actual situation was that the faith of a great number of the Hellenists was of their own doing?

The text continued: for [Barnabas] was a good man, full of the Holy Spirit and of faith.12 The Greek word translated faith here was πίστεως, a form of the noun πίστις. Being full of the Holy Spirit (πλήρης πνεύματος ἁγίου) precedes being full of faith. This makes sense since πίστις, translated faithfulness (ESV), is an aspect of the fruit of the Spirit. But if you are led by the Spirit, you are not under the law13the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].14

Since I am making so much of the word order, should I assume that Barnabas was full of the Holy Spirit and of faith because he was a good man (ἦν ἀνὴρ ἀγαθὸς)? I’ve made that assumption before. It’s not false unless I’m thinking causatively: goodness (ἀγαθωσύνη) is another aspect of the fruit of the Spirit. So I assume now that Luke and the Holy Spirit used full of the Holy Spirit and of faith to clarify their intended meaning: for he was a good man.15 And a great many people were added to the Lord.16

This is not my experience. I don’t see a great many peopleadded to the Lord in my immediate vicinity. I won’t blame the hand of the Lord. That leaves: I am not a good man, full of the Holy Spirit and of faith. I’ll own that and continue to Do [my] best to present [myself] to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.17 But If I rejected that diagnosis, would I blame those who are dead in…trespasses and sins for their lack of faith in Christ?

And you were dead in the trespasses and sins [Table] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind [Table].18

So, blaming them would depend, I suppose, on who I credit for making me alive together with Christ.

But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace (τῆς χάριτος αὐτοῦ) in kindness toward us in Christ Jesus [Table].19

Approached in this way it becomes quite telling that my faith and my works are absent here: This is about God’s mercy, God’s great love, God made us alive together with Christ (συνεζωοποίησεν τῷ Χριστῷ) by God’s grace, God raised us up with him (συνήγειρεν, a form of συνεγείρω) and seated us with him (συνεκάθισεν, a form of συγκαθίζω) in the heavenly places in Christ Jesus. Why? For his own purpose: so that in the coming ages he might show (ἐνδείξηται, a form of ἐνδείκνυμι) the immeasurable riches of his grace.

There is nothing uncertain about so thathe might show: ἐνδείξηται is a subjunctive form of ἐνδείκνυμι in a purpose clause: “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.”20 The only uncertainty here is why English translators persist in their refusal to translate Greek verbs in the subjunctive mood in purpose or result clauses into English. But when does/did all of this happen?

The verbs συνεζωοποίησεν, συνήγειρεν, συνεκάθισεν and even ἐνδείξηται are in the aorist tense and συνεζωοποίησεν, συνήγειρεν and συνεκάθισεν are in the indicative mood:

The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time. In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.

For example: “God…made us alive together with Christ.” Eph 2:5

“He who has begun a good work in you will complete it until the day of Christ Jesus.” Phil 1:621

When I begin to perceive any of this as true corresponds to when I received the Holy Spirit. When I as a five-year-old child prayed a sinner’s prayer to Jesus to escape from burning in hell for all eternity, nothing happened except that I believed I didn’t need to fear hell.22 When I as a twenty-something atheist stoner prayed, “If you’re really out there, I really want to know you,”23 the Holy Spirit invaded my ψυχή: “soul, life, creature, living being, physical life, life-force; corpse, dead person; an individual person.”

I didn’t think much of the Gospel then. Been there, done that, I thought. The Gospel just didn’t work out for me. This time I was going to do it right. The objective truth of the Bible was irrelevant to me. Its truth was like that of a contract. There were things for me to do and things God would do in exchange. He knew what the contract I held in my hand said, and so could I.24

In no objective sense did I as a twenty-something atheist stoner turn in faith to Jesus Christ. I was more like a bibliolater standing before the Bible as Israel stood before Mount Sinai, saying, All that the LORD has spoken [I] will do.25 I didn’t keep my promise. He certainly knew I couldn’t keep my promise. Why did He give me his own Holy Spirit then and not when I was five?

I want to pause here to compile a brief dossier on Barnabas (Acts 4:33-37; 9:26-31; 11:22, 25, 26 ESV):

And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet [Table].

And when [Paul, aka Saul] had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple [Table]. But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists. But they were seeking to kill him [Table]. And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus.

So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied [Table].

The report of this (Acts 11:19-21) came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

So Barnabas went to Tarsus to look for Saul [aka Paul], and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians [Table].

The people who tried to lead the five-year-old me to the Lord, led me to atheism instead. It was certainly not their intent, just a fact. The twenty-something bibliolater me went back to the same church of the very same people, believing they were right and I was wrong. The difference? I was about twenty years older, but more to the point, I had been given the indwelling Holy Spirit of God. When I heard teaching or preaching the Holy Spirit brought other Scriptures to my mind. Sometimes those Scriptures agreed with what was taught or preached. That was a good day. Sometimes they did not. But I was studying the Bible on my own with the Holy Spirit, the Father and his Son. Eventually, Paul’s writings, writings that may never have been written (Acts 13:1-3) if Barnabas had not gone to Tarsus to look for Saul and brought him to Antioch, led me to Jesus. It is impossible for me to credit all of this to my faith or my effort, though I cannot imagine it transpiring apart from both.

The solution I return to over and over is:

Therefore, my beloved, as you have always obeyed (ὑπηκούσατε , a form of ὑπακούω) so now, not only as in my presence but much more in my absence, work out your own salvation (τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε) with fear and trembling, for it is God who works ( ἐνεργῶν) in you, both to will (τὸ θέλειν) and to work (τὸ ἐνεργεῖν) for his good pleasure (τῆς εὐδοκίας) [Table].26

I’ll pick this up in another essay. A table comparing Acts 11:22 in the NET and KJV follows.

Acts 11:22 (NET)

Acts 11:22 (KJV)

A report about them came to the attention of the church in Jerusalem, and they sent Barnabas to Antioch. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

Acts 11:22 (NET Parallel Greek)

Acts 11:22 (Stephanus Textus Receptus)

Acts 11:22 (Byzantine Majority Text)

Ἠκούσθη δὲ ὁ λόγος εἰς τὰ ὦτα τῆς ἐκκλησίας τῆς οὔσης ἐν Ἰερουσαλὴμ περὶ αὐτῶν καὶ ἐξαπέστειλαν Βαρναβᾶν ἕως Ἀντιοχείας ηκουσθη δε ο λογος εις τα ωτα της εκκλησιας της εν ιεροσολυμοις περι αυτων και εξαπεστειλαν βαρναβαν διελθειν εως αντιοχειας ηκουσθη δε ο λογος εις τα ωτα της εκκλησιας της εν ιεροσολυμοις περι αυτων και εξαπεστειλαν βαρναβαν διελθειν εως αντιοχειας

1 Philippians 4:6 (ESV)

2 For a brief discussion of these textural differences see αὐτοῦ and ἑαυτοῦ, Part 2 .

3 Ephesians 2:8b (ESV) Table

4 I’ll return to consider Acts 6:5 in another essay.

5 The NET parallel Greek text and NA28 had τῆς οὔσης ἐν (“that was in”) here, where the Stephanus Textus Receptus and Byzantine Majority Text had της εν.

7 Acts 11:21b (ESV) Table

8 Acts 11:21a (ESV) Table

9 Perhaps I should say, “is in closest proximity to.” I can’t eliminate the possibility that αὐτῶν also refers to some of them, men of Cyprus and Cyrene, who on coming to Antioch spokepreaching the Lord Jesus (Acts 11:20 ESV), but then the hand of the Lord seems more laissez faire, not opposed to them, rather than the cause of what transpired.

10 Acts 11:23a (ESV) Table

11 Acts 11:23b (ESV) Table

12 Acts 11:24 (ESV)

13 Galatians 5:18 (ESV)

14 Galatians 5:22, 23 (ESV)

15 Acts 11:24a (ESV)

16 Acts 11:24b (ESV)

17 2 Timothy 2:15 (ESV)

18 Ephesians 2:1-3 (ESV)

19 Ephesians 2:4-7 (ESV)

25 Exodus 19:8b (ESV) Table

26 Philippians 2:12, 13 (ESV)

αὐτοῦ and ἑαυτοῦ, Part 2

This is a continuation of a survey of the occurrences of αὐτοῦ and ἑαυτοῦ in the New Testament (see table below), particularly when associated with an article and noun in the accusative case. In another essay I understood τὴν παρθένον αὐτοῦ (ESV: his betrothed)1 differently from τὴν ἑαυτοῦ παρθένον (ESV: her as his betrothed and his betrothed respectively).2 It is not the customary way these phrases have been translated into English. I’ll pick up where I left off, considering the 12 occurrences of ἑαυτοῦ in Luke, 7 of which were associated with an accusative phrase [Table].

Jesus said (Luke 14:26-33 ESV):

If anyone comes to me and does not hate his own (ἑαυτοῦ) father and mother and wife and children and brothers and sisters, yes, and even3 his own (ἑαυτοῦ) life, he cannot be my disciple. Whoever4 does not bear his own5 (ἑαυτοῦ) cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to6 complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet7 him who comes against him with twenty thousand? And if not,8 while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has (πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν) cannot be my disciple.

This section, titled “The Cost of Discipleship” in the ESV, further demonstrates Jesus’ saying: No one can come to me unless the Father who sent me draws him.9 The phrase, and does not hate his own father,10 was καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ in Greek. This is the first time I’m seeing ἑαυτοῦ following the accusative phrase τὸν πατέρα. I assume that ἑαυτοῦ is implied throughout this list: “the father of himself and the mother of himself and the wife of himself and the children of himself and the brothers of himself and the sisters of himself.”

I would consider that interpretation virtually certain if the next occurrence were την εαυτου ψυχην, his own life,11 as it is in the Stephanus Textus Receptus and Byzantine Majority Text. In the NET parallel Greek text and NA28, however, the word order was τὴν ψυχὴν ἑαυτοῦ again. I suppose I should hold onto this idea as an intuition rather than an interpretation that is “virtually certain.”

Or, perhaps, I shouldn’t be so fussy about the placement of ἑαυτοῦ relative to the noun. I was taking την εαυτου ψυχην as a reference to “the of himself life” as opposed to “the of God life” one possesses as a believer in Christ. And so, τὴν ψυχὴν ἑαυτοῦ was merely “the life of himself” as opposed to “the death of himself.” But as I struggle to spell it out, it seems more like a distinction without a difference.

In the next occurrence—Whoever does not bear his own cross12ἑαυτοῦ followed the accusative phrase again in the NET parallel Greek and NA28: τὸν σταυρὸν ἑαυτοῦ. It was τον σταυρὸν αυτου in the Stephanus Textus Receptus and Byzantine Majority Text. According to an entry on Wikipedia:

Novum Testamentum Graece (The New Testament in Greek) is a critical edition of the New Testament in its original Koine Greek, forming the basis of most modern Bible translations and biblical criticism. It is also known as the Nestle–Aland edition after its most influential editors, Eberhard Nestle and Kurt Aland. The text, edited by the Institute for New Testament Textual Research, is currently in its 28th edition, abbreviated NA28.

The title is sometimes applied to the United Bible Societies (UBS) edition, which contains the same text (its fifth edition, “UBS5”, contains the text from NA28). The UBS edition is aimed at translators and so focuses on variants that are important for the meaning whereas the NA includes more variants.

The release of a 29th edition is expected in 2025.[1]

Methodology

The Greek text as presented is what biblical scholars refer to as the “critical text”. The critical text is an eclectic text compiled by a committee that compares readings from a large number of manuscripts in order to determine which reading is most likely to be closest to the original. They use a number of factors to help determine probable readings, such as the date of the witness (earlier is usually better), the geographical distribution of a reading, and the likelihood of accidental or intentional corruptions.

In other words, NA28 is a current scholarly best guess. The parallel Greek text in the NET is essentially NA27. So, any agreement between the two indicates a modicum of stability of a particular editorial committee’s best guess.13 When the NA28 agrees with the Stephanus Textus Receptus and/or Byzantine Majority Text and differs from the NET parallel Greek, I take that to mean a change in the best guess between the two editions of the critical text.

The final occurrence of εαυτου in this passage was the same in all four Greek texts: πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν, all that he has.14 An example of Jesus’ hate for his mother and brothers follows (Luke 8:19-21 ESV):

Then his mother and his brothers came15 to him, but they could not reach him because of the crowd. And16 he was told,17 “Your mother and your brothers are standing outside, desiring to see you.” But he answered them, “My mother and my brothers are those who hear the word of God and do it.”18

This chapter begins: Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God.19 His mother and brothers may have traveled some distance to see Him. His words probably stung them a bit. On the other hand, I would assume that those listening to Him would have understood if He had jumped up immediately to greet his mother and brothers, perhaps they even expected it. His gracious words perfectly illustrate his meaning regarding discipleship, and demonstrate his own single-minded devotion to God his Father and to those who hear the word of God and do it.

Matthew and Mark recorded a similar occasion, both followed by the same event:

Matthew 12:46-13:2 (ESV)

Mark 3:31-4:1 (ESV)

While he was still20 speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him.21 And22 his mother and his brothers23 came, and standing24 outside they sent to him and called25 him.
And a crowd was sitting around him, and they said26 to him, “Your mother and your brothers27 are outside, seeking you.”
But he replied to the man who told28 him, “Who is my mother, and who are my brothers?” And he answered29 them,30 “Who are my mother and my brothers?” [Table]
And looking about at those who sat around him,
And stretching out his hand toward his disciples,
he said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.” he said, “Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother.”
That same day31 Jesus went out of32 the house and sat beside the sea. And great crowds gathered about him, so that he got into a boat33 and sat down. And the whole crowd stood on the beach. Again he began to teach beside the sea. And a very large34 crowd gathered35 about him, so that he got into a boat36 and sat in it on the sea, and the whole crowd was37 beside the sea on the land.

I bring it up to revisit the setup to the arrival of Jesus’ mother and his brothers in more current translations of Mark (Mark 3:20, 21 ESV):

Then he went38 home, and the39 crowd gathered again, so that they could not even40 eat. And when his family heard it, they went out to seize him, for they were saying, “He is out of his mind.”

The Greek words translated home were εἰς οἶκον. The translation into an house (KJV) is more literal. The root οἶκος can mean home, but I still might translate it: “into a home.” I’m not privy to the reasons the translators of the ESV, NASB, NASB 1995, NASB 1977, Legacy Standard Bible, Holman Christian Standard Bible, Contemporary English Version, God’s Word Translation, Good News Translation, International Standard Version, Majority Standard Bible, New American Bible and the NET chose home here.

Even if Mark meant home, I understand why he didn’t write εἰς τόν οἶκον αὐτοῦ (Luke 1:23): “into his house” or “his home.”

Matthew 8:19, 20 (ESV)

Luke 9:57, 58 (ESV)

And a scribe came up and said to him, “Teacher, I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” As41 they were going along the road, someone said to him, “I will follow you wherever you go.”42 And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”

The Greek words translated his family were οἱ παρ᾿ αὐτοῦ; literally “those from beside him.” The word translated heard this was ἀκούσαντες, a participle of ἀκούω: So, “those from beside him hearing.” Hearing what? The context seems clear that they were hearing what Jesus was doing, probably what He was saying, but more to the immediate point: hearing where He was at a particular moment in time because they went out (ἐξῆλθον, a form of ἐξέρχομαι). For what purpose? to seize him (κρατῆσαι αὐτόν) Why? for they were saying, “He is out of his mind.”43

I didn’t question this translation at the time: The identity of οἱ παρ᾿ αὐτοῦ seemed confirmed when his mother and his brothers showed up standing outside.44 And home seemed like a reasonable assumption for εἰς οἶκον since they knew where to find Him. Brad Gray, the Founder of Walking The Text online, did a really interesting video—“From Nazareth to Capernaum” | Jesus In Galilee Pt 1 | EP168—about Jesus’ move to Capernaum. In it he described the distance from Nazareth to Capernaum as about 22 miles, a day’s journey on foot.

Subsequently, I’ve heard that some are offended by the idea that Mary, in particular, thought her Son was out of his mind. One proposed solution was to take οἱ παρ᾿ αὐτοῦ absolutely literally as some present in the house with Jesus. This is interesting because it would probably mean that αὐτοῦ should be understood as an adverb rather than as a personal pronoun. But if they were already present with Jesus, why did they leave to seize him, never to return in Mark’s Gospel narrative?

I suggest looking more closely at the words translated He is out of his mind: ὅτι ἐξέστη, an active form of ἐξίστημι: “to drive out of his senses; to amaze, astonish; to take by surprise, startle; to confound, be dismayed, be distraught; to change, displace; to become separated from (something), lose (something); to lose one’s mind, go insane, faint away.” Jesus was not doing or saying the things his mother and brothers expected Him to do or say.

We’re not told exactly what each person thought He should do or say. Mary’s concern for instance, may have been exactly what Mark and the Holy Spirit expressed: the crowd gathered again, so that they could not even eat.45 It’s not that hard to imagine a mother concerned that her firstborn is burning himself out at a furious pace, especially if she feels some responsibility for pushing Him out the door into this ministry (John 2:1-11).

The next occurrence was: την εαυτου ψυχην in the Stephanus Textus Receptus and Byzantine Majority Text, or τὴν ψυχὴν ἑαυτοῦ in the NET parallel Greek and NA28, his own life, from If anyone comes to me and does not hateeven his own life, he cannot be my disciple.46 This hatred of “the of himself life” or “the soul of himself” was best expressed in Jesus’ prayer in the garden.

Matthew 26:38, 39 (ESV)

Mark 14:34-36 (ESV)

Luke 22:41, 42 (ESV)

Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.” And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” [Table]. And he said to them, “My soul is very sorrowful, even to death. Remain here and watch.” And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him [Table]. And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” And he withdrew from them about a stone’s throw, and knelt down and prayed, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done” [Table].

Paul shared his insights into this hatred as well (Romans 6:3, 4 ESV; Galatians 2:20, 21 NET):

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (ζωῆς, a form of ζωή).

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. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

The next occurrence was: τὸν σταυρὸν ἑαυτοῦ in the NET parallel Greek text and NA28, or τον σταυρὸν αυτου in the Stephanus Textus Receptus and Byzantine Majority Text: his own cross (ESV) from Whoever does not bear his own cross and come after me cannot be my disciple.47 In another essay I wrote: “To take up [my] cross is to join Jesus distrusting my own desires and saying to God, not my will but yours be done.” Here, in this context I’m thinking of it somewhat differently, perhaps more generally, as pursuing the ministry the Lord gives one in the grace He provides. Given that, I find it difficult to distinguish between ἑαυτοῦ, “the cross of himself,” and αυτου, “his cross.”

The final occurrence I’ll consider in this essay was: πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν, all that he has, from So therefore, any one of you who does not renounce all that he has cannot be my disciple.48 I tend to understand πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν as “all that of himself there is.” If I were to think of it in terms of things, it would be those things that have him. The Greek word translated renounce was ἀποτάσσεται, a middle passive form of ἀποτάσσω: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away” (middle voice); “to be detached, be appointed” (passive voice). So, “to renounce, bid farewell, forsake, be detached from all that of himself there is.”

Matthew 22:36b-40 (ESV)

Mark 12:29b-31 (ESV)

Luke 10:27, 28 (ESV)

“You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment [Table]. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” [Table] “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one [Table]. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’ [Table]. The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these” [Table]. “You shall love the Lord your God with all your heart and with all49 your soul50 and with all51 your strength52 and with all53 your mind,54 and your neighbor as yourself.” And [Jesus] said to him, “You have answered correctly; do this, and you will live.”

Who then can be saved?” Jesus’ astonished disciples asked in a slightly different context. But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”55 [F]or it is God who works in you, Paul wrote, both to will and to work for his good pleasure.56

I’ll continue with this in another essay. The tables mentioned above follow.

αὐτοῦ Occurrences

ἑαυτοῦ Occurrences

Total

Accusative Phrase

Total

Accusative Phrase

New Testament 1428 136 47 21
Matthew 267 90 2 0
Mark 163 46 0 0
Luke 249 72 12 6

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Luke

Reference NET Parallel Greek ESV
Luke 1:13 καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην and you shall call his name John.
Luke 1:23 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ he went to his home.
Luke 1:31 καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν and you shall call his name Jesus.
Luke 1:49 καὶ ἅγιον τὸ ὄνομα αὐτοῦ and holy is his name.
Luke 1:58 ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾿ αὐτῆς that the Lord had shown great mercy to her
Luke 1:64 ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα And immediately his mouth was opened
Luke 2:21 καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς he was called Jesus
Luke 2:34 καὶ εἶπεν πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ and said to Mary his mother
Luke 3:4 εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ make his paths straight.
Luke 3:17 διακαθᾶραι τὴν ἅλωνα αὐτοῦ to clear his threshing floor
καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ and to gather the wheat into his barn
Luke 5:25 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν <and went home, glorifying God
Luke 5:30 πρὸς τοὺς μαθητὰς αὐτοῦ at his disciples
Luke 6:13 προσεφώνησεν τοὺς μαθητὰς αὐτοῦ he called his disciples
Luke 6:14 καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ and Andrew his brother
Luke 6:20 Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ And he lifted up his eyes
εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν on his disciples, and said:
Luke 6:45 ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ for out of the abundance of the heart his mouth speaks
Luke 7:1 Ἐπειδὴ ἐπλήρωσεν πάντα τὰ ρήματα αὐτοῦ After he had finished all his sayings
Luke 7:3 ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ to come and heal his servant
Luke 7:16 καὶ ὅτι ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ and “God has visited his people!”
Luke 7:38 καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ and standing behind him at his feet
βρέχειν τοὺς πόδας αὐτοῦ to wet his feet
καὶ κατεφίλει τοὺς πόδας αὐτοῦ and kissed his feet
Luke 8:5 ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ A sower went out to sow his seed.
Luke 8:41 παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ he implored him to come to his house
Luke 9:14 εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ And he said to his disciples
Luke 9:23 καὶ ἀράτω τὸν σταυρὸν αὐτοῦ and take up his cross
Luke 9:24 ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι For whoever would save his life
ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ but whoever loses his life
Luke 9:31 ἔλεγον τὴν ἔξοδον αὐτοῦ and spoke of his departure
Luke 9:32 εἶδον τὴν δόξαν αὐτοῦ they saw his glory
Luke 9:43 εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ Jesus said to his disciples
Luke 10:2 ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ to send out laborers into his harvest
Luke 10:34 καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ He went to him and bound up his wounds
Luke 10:39 ἤκουεν τὸν λόγον αὐτοῦ and listened to his teaching
Luke 11:1 καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ as John taught his disciples
Luke 11:8 διὰ τὸ εἶναι φίλον αὐτοῦ because he is his friend
διά γε τὴν ἀναίδειαν αὐτοῦ yet because of his impudence
Luke 11:22 τὴν πανοπλίαν αὐτοῦ αἴρει he takes away his armor
καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν and divides his spoil
Luke 12:1 ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον he began to say to his disciples first
Luke 12:22 Εἶπεν δὲ πρὸς τοὺς μαθητὰς [αὐτοῦ] And he said to his disciples
Luke 12:25 δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν can add a single hour to his span of life
Luke 12:31 πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ Instead, seek his kingdom
Luke 12:39 οὐκ |ἂν| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ he would not have left his house to be broken into
Luke 12:46 καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει and put him with the unfaithful
Luke 12:47 ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ or act according to his will
Luke 13:15 ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ Does not each of you on the Sabbath untie his ox
Luke 14:17 ἀπέστειλεν τὸν δοῦλον αὐτοῦ he sent his servant
Luke 15:5 ἐπιτίθησιν ἐπὶ τοὺς ὤμους αὐτοῦ χαίρων he lays it on his shoulders, rejoicing.
Luke 15:13 καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ and there he squandered his property
Luke 15:15 καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ who sent him into his fields
Luke 15:20 καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ and ran and embraced him
Luke 15:22 εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ But the father said to his servants
καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ and put a ring on his hand
Luke 16:1 διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ was wasting his possessions
Luke 16:18 Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ Everyone who divorces his wife
Luke 16:20 πρὸς τὸν πυλῶνα αὐτοῦ at his gate
Luke 16:21 ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ Moreover, even the dogs came and licked his sores.
Luke 16:23 καὶ ἐν τῷ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ and in Hades…he lifted up his eyes
Luke 17:2 εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ if a millstone were hung around his neck
Luke 17:16 καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ and ohe fell on his face at Jesus’ feet
Luke 17:33 ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ περιποιήσασθαι Whoever seeks to preserve his life
Luke 18:13 ἀλλ᾿ ἔτυπτεν τὸ στῆθος |αὐτοῦ| but beat his breast
Luke 18:14 κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ this man went down to his house
Luke 22:36 καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν And let the one who has no sword sell his cloak and buy one.
Luke 22:50 καὶ ἀφεῖλεν τὸ οὖς αὐτοῦ τὸ δεξιόν and cut off his right ear
Luke 23:34 διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον |κλήρους| And they cast lots to divide his garments.
Luke 23:55 καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ and how his body was laid
Luke 24:23 καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ and when they did not find his body
Luke 24:26 καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ and enter into his glory
Luke 24:50 καὶ ἐπάρας τὰς χεῖρας αὐτοῦ and lifting up his hands

Occurrences of ἑαυτοῦ in a phrase in the accusative case

Reference NET Parallel Greek ESV
Luke 2:3 εἰς τὴν ἑαυτοῦ πόλιν to his own town
Luke 11:21 φυλάσσῃ τὴν ἑαυτοῦ αὐλήν guards his own palace
Luke 14:26 μισεῖ τὸν πατέρα ἑαυτοῦ hate his own father
καὶ τὴν ψυχὴν ἑαυτοῦ And…his own life
Luke 14:27 βαστάζει τὸν σταυρὸν ἑαυτοῦ bear his own cross
Luke 15:20 ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ came to his father
Luke 24:27 τὰ περὶ ἑαυτοῦ the things concerning himself
Romans 4:19 κατενόησεν τὸ ἑαυτοῦ σῶμα he considered his own body
Romans 5:8 συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην But…shows his love
Romans 8:3 τὸν ἑαυτοῦ υἱὸν πέμψας sending his own Son
1 Corinthians 7:2 ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω each man should have his own wife
1 Corinthians 7:37 τηρεῖν τὴν ἑαυτοῦ παρθένον to keep her as his betrothed
1 Corinthians 7:38 ὁ γαμίζων τὴν ἑαυτοῦ παρθένον he who marries his betrothed
1 Corinthians 10:24 μηδεὶς τὸ ἑαυτοῦ ζητείτω Let no one seek his own good
1 Corinthians 10:29 συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ I do not mean your conscience
Ephesians 5:28 ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ He who loves his wife loves himself.
Ephesians 5:29 Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν For no one ever hated his own flesh
Ephesians 5:33 ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν let each one of you love his wife as himself
1 Thessalonians 2:12 τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν who calls you into his own kingdom
1 Thessalonians 4:4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ that each one of you know how to control his own body in holiness
Revelation 10:7 ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ δούλους τοὺς προφήτας just as he announced to his servants the prophets

Tables comparing Luke 14:26-28; 14:31, 32; 8:19-21; Matthew 13:1, 2; Mark 4:1; Matthew 12:46; 12:48; Mark 3:31, 32; 3:20; Luke 9:57 and 10:27 in the NET and KJV follow.

Luke 14:26-28 (NET)

Luke 14:26-28 (KJV)

“If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

Luke 14:26 (NET Parallel Greek)

Luke 14:26 (Stephanus Textus Receptus)

Luke 14:26 (Byzantine Majority Text)

εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφὰς ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναι μου μαθητής ει τις ερχεται προς με και ου μισει τον πατερα εαυτου και την μητερα και την γυναικα και τα τεκνα και τους αδελφους και τας αδελφας ετι δε και την εαυτου ψυχην ου δυναται μου μαθητης ειναι ει τις ερχεται προς με και ου μισει τον πατερα αυτου και την μητερα και την γυναικα και τα τεκνα και τους αδελφους και τας αδελφας ετι δε και την εαυτου ψυχην ου δυναται μου μαθητης ειναι
Whoever does not carry his own cross and follow me cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple.

Luke 14:27 (NET Parallel Greek)

Luke 14:27 (Stephanus Textus Receptus)

Luke 14:27 (Byzantine Majority Text)

ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ καὶ ἔρχεται ὀπίσω μου, οὐ δύναται εἶναι μου μαθητής και οστις ου βασταζει τον σταυρον αυτου και ερχεται οπισω μου ου δυναται μου ειναι μαθητης και οστις ου βασταζει τον σταυρον αυτου και ερχεται οπισω μου ου δυναται ειναι μου μαθητης
For which of you, wanting to build a tower, doesn’t sit down first and compute the cost to see if he has enough money to complete it? For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

Luke 14:28 (NET Parallel Greek)

Luke 14:28 (Stephanus Textus Receptus)

Luke 14:28 (Byzantine Majority Text)

Τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει εἰς ἀπαρτισμόν τις γαρ εξ υμων θελων πυργον οικοδομησαι ουχι πρωτον καθισας ψηφιζει την δαπανην ει εχει τα προς απαρτισμον τις γαρ εξ υμων ο θελων πυργον οικοδομησαι ουχι πρωτον καθισας ψηφιζει την δαπανην ει εχει τα εις απαρτισμον

Luke 14:31, 32 (NET)

Luke 14:31, 32 (KJV)

Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with 10,000 to oppose the one coming against him with 20,000? Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

Luke 14:31 (NET Parallel Greek)

Luke 14:31 (Stephanus Textus Receptus)

Luke 14:31 (Byzantine Majority Text)

Η τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾿ αὐτόν η τις βασιλευς πορευομενος συμβαλειν ετερω βασιλει εις πολεμον ουχι καθισας πρωτον βουλευεται ει δυνατος εστιν εν δεκα χιλιασιν απαντησαι τω μετα εικοσι χιλιαδων ερχομενω επ αυτον η τις βασιλευς πορευομενος συμβαλειν ετερω βασιλει εις πολεμον ουχι καθισας πρωτον βουλευεται ει δυνατος εστιν εν δεκα χιλιασιν απαντησαι τω μετα εικοσι χιλιαδων ερχομενω επ αυτον
If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace. Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.

Luke 14:32 (NET Parallel Greek)

Luke 14:32 (Stephanus Textus Receptus)

Luke 14:32 (Byzantine Majority Text)

εἰ δὲ μή γε, ἔτι αὐτοῦ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾷ |τὰ| πρὸς εἰρήνην ει δε μηγε ετι αυτου πορρω οντος πρεσβειαν αποστειλας ερωτα τα προς ειρηνην ει δε μηγε ετι πορρω αυτου οντος πρεσβειαν αποστειλας ερωτα τα προς ειρηνην

Luke 8:19-21 (NET)

Luke 8:19-21 (KJV)

Now Jesus’ mother and his brothers came to him, but they could not get near him because of the crowd. Then came to him his mother and his brethren, and could not come at him for the press.

Luke 8:19 (NET Parallel Greek)

Luke 8:19 (Stephanus Textus Receptus)

Luke 8:19 (Byzantine Majority Text)

Παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον παρεγενοντο δε προς αυτον η μητηρ και οι αδελφοι αυτου και ουκ ηδυναντο συντυχειν αυτω δια τον οχλον παρεγενοντο δε προς αυτον η μητηρ και οι αδελφοι αυτου και ουκ ηδυναντο συντυχειν αυτω δια τον οχλον
So he was told, “Your mother and your brothers are standing outside, wanting to see you.” And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.

Luke 8:20 (NET Parallel Greek)

Luke 8:20 (Stephanus Textus Receptus)

Luke 8:20 (Byzantine Majority Text)

ἀπηγγέλη δὲ αὐτῷ· ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν θέλοντες σε και απηγγελη αυτω λεγοντων η μητηρ σου και οι αδελφοι σου εστηκασιν εξω ιδειν σε θελοντες και απηγγελη αυτω λεγοντων η μητηρ σου και οι αδελφοι σου εστηκασιν εξω ιδειν σε θελοντες
But he replied to them, “My mother and my brothers are those who hear the word of God and do it.” And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

Luke 8:21 (NET Parallel Greek)

Luke 8:21 (Stephanus Textus Receptus)

Luke 8:21 (Byzantine Majority Text)

ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς· μήτηρ μου καὶ ἀδελφοί μου οὗτοι εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες ο δε αποκριθεις ειπεν προς αυτους μητηρ μου και αδελφοι μου ουτοι εισιν οι τον λογον του θεου ακουοντες και ποιουντες αυτον ο δε αποκριθεις ειπεν προς αυτους μητηρ μου και αδελφοι μου ουτοι εισιν οι τον λογον του θεου ακουοντες και ποιουντες αυτον

Matthew 13:1, 2 (NET)

Matthew 13:1, 2 (KJV)

On that day after Jesus went out of the house, he sat by the lake. The same day went Jesus out of the house, and sat by the sea side.

Matthew 13:1 (NET Parallel Greek)

Matthew 13:1 (Stephanus Textus Receptus)

Matthew 13:1 (Byzantine Majority Text)

Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν εν δε τη ημερα εκεινη εξελθων ο ιησους απο της οικιας εκαθητο παρα την θαλασσαν εν δε τη ημερα εκεινη εξελθων ο ιησους απο της οικιας εκαθητο παρα την θαλασσαν
And such a large crowd gathered around him that he got into a boat to sit while the whole crowd stood on the shore. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

Matthew 13:2 (NET Parallel Greek)

Matthew 13:2 (Stephanus Textus Receptus)

Matthew 13:2 (Byzantine Majority Text)

καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις το πλοιον εμβαντα καθησθαι και πας ο οχλος επι τον αιγιαλον ειστηκει και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις το πλοιον εμβαντα καθησθαι και πας ο οχλος επι τον αιγιαλον ειστηκει

Mark 4:1 (NET)

Mark 4:1 (KJV)

Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while the whole crowd was on the shore by the lake. And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.

Mark 4:1 (NET Parallel Greek)

Mark 4:1 (Stephanus Textus Receptus)

Mark 4:1 (Byzantine Majority Text)

Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν· καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην

Matthew 12:46 (NET)

Matthew 12:46 (KJV)

While Jesus was still speaking to the crowds, his mother and brothers came and stood outside, asking to speak to him. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

Matthew 12:46 (NET Parallel Greek)

Matthew 12:46 (Stephanus Textus Receptus)

Matthew 12:46 (Byzantine Majority Text)

Ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῷ λαλῆσαι ετι δε αυτου λαλουντος τοις οχλοις ιδου η μητηρ και οι αδελφοι αυτου ειστηκεισαν εξω ζητουντες αυτω λαλησαι ετι δε αυτου λαλουντος τοις οχλοις ιδου η μητηρ και οι αδελφοι αυτου ειστηκεισαν εξω ζητουντες αυτω λαλησαι

Matthew 12:48 (NET)

Matthew 12:48 (KJV)

To the one who had said this, Jesus replied, “Who is my mother and who are my brothers?” But he answered and said unto him that told him, Who is my mother? and who are my brethren?

Matthew 12:48 (NET Parallel Greek)

Matthew 12:48 (Stephanus Textus Receptus)

Matthew 12:48 (Byzantine Majority Text)

ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ· τίς ἐστιν ἡ μήτηρ μου καὶ τίνες εἰσὶν οἱ ἀδελφοί μου ο δε αποκριθεις ειπεν τω ειποντι αυτω τις εστιν η μητηρ μου και τινες εισιν οι αδελφοι μου ο δε αποκριθεις ειπεν τω ειποντι αυτω τις εστιν η μητηρ μου και τινες εισιν οι αδελφοι μου

Mark 3:31, 32 (NET)

Mark 3:31, 32 (KJV)

Then Jesus’ mother and his brothers came. Standing outside, they sent word to him, to summon him. There came then his brethren and his mother, and, standing without, sent unto him, calling him.

Mark 3:31 (NET Parallel Greek)

Mark 3:31 (Stephanus Textus Receptus)

Mark 3:31 (Byzantine Majority Text)

Καὶ |ἔρχεται| ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον
A crowd was sitting around him and they said to him, “Look, your mother and your brothers are outside looking for you.” And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.

Mark 3:32 (NET Parallel Greek)

Mark 3:32 (Stephanus Textus Receptus)

Mark 3:32 (Byzantine Majority Text)

καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ· ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου [καὶ αἱ ἀδελφαί σου] ἔξω ζητοῦσιν σε και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου εξω ζητουσιν σε και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου και αι αδελφαι σου εξω ζητουσιν σε

Mark 3:20 (NET)

Mark 3:19b, 20 (KJV)

Now Jesus went home, and a crowd gathered so that they were not able to eat. and they went into an house. (20) And the multitude cometh together again, so that they could not so much as eat bread.

Mark 3:20 (NET Parallel Greek)

Mark 3:19b, 20 (Stephanus Textus Receptus)

Mark 3:19b, 20 (Byzantine Majority Text)

Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [] ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν και ερχονται εις οικον (20) και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν και ερχονται εις οικον (20) και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν

Luke 9:57 (NET)

Luke 9:57 (KJV)

As they were walking along the road, someone said to him, “I will follow you wherever you go.” And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.

Luke 9:57 (NET Parallel Greek)

Luke 9:57 (Stephanus Textus Receptus)

Luke 9:57 (Byzantine Majority Text)

Καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῷ εἶπεν τις πρὸς αὐτόν· ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε

Luke 10:27 (NET)

Luke 10:27 (KJV)

The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.” And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

Luke 10:27 (NET Parallel Greek)

Luke 10:27 (Stephanus Textus Receptus)

Luke 10:27 (Byzantine Majority Text)

ὁ δὲ ἀποκριθεὶς εἶπεν· ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης [τῆς] καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν ο δε αποκριθεις ειπεν αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της ισχυος σου και εξ ολης της διανοιας σου και τον πλησιον σου ως σεαυτον ο δε αποκριθεις ειπεν αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της ισχυος σου και εξ ολης της διανοιας σου και τον πλησιον σου ως σεαυτον

1 1 Corinthians 7:36 (ESV)

2 1 Corinthians 7:37, 38 (ESV) Table

4 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.

7 The NET parallel Greek text and NA28 had ὑπαντῆσαι (NET: to oppose) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαντησαι (KJV: to meet).

8 The NET parallel Greek text and NA28 had εἰ δὲ μή γε (NET: If he cannot succeed) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε μηγε (KJV: Or else).

9 John 6:44a (ESV) Table

10 Luke 14:26a (ESV)

11 Luke 14:26b (ESV)

12 Luke 14:27a (ESV)

13 While there is some hint of criticism of this methodology in Novum Testamentum Graece on Wikipedia, I found a short 2019 article, “Plans for the NA29 and UBS6,” on Evangelical Textual Criticism online. It is interesting in a gossipy sort of way, particularly in the comments.

14 Luke 14:33b (ESV)

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

17 The Stephanus Textus Receptus and Byzantine Majority Text had λεγοντων (KJV: by certain which said). The NET parallel Greek text and NA28 did not.

19 Luke 8:1a (ESV)

20 The Stephanus Textus Receptus and Byzantine Majority Text had ετι δε (KJV: Whileyet) here, where the NET parallel Greek text and NA28 had simply Ἔτι (NET: Whilestill).

21 The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had [εἶπεν δέ τις αὐτῷ· ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντες σοι λαλῆσαι] (NET: Someone told him, “Look, your mother and your brothers are standing outside wanting to speak to you.”) here. The ESV did not.

22 The NET parallel Greek text and NA28 had Καὶ |ἔρχεται| (NET: Thencame) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερχονται ουν (KJV: There came then).

23 The NET parallel Greek text and NA28 had αὐτοῦ following brothers. The Stephanus Textus Receptus and Byzantine Majority Text did not.

25 The NET parallel Greek text and NA28 had καλοῦντες (NET: to summon) here, where the Stephanus Textus Receptus and Byzantine Majority Text had φωνουντες (KJV: calling).

27 The NET parallel Greek text, NA28 and Byzantine Majority Text had [καὶ αἱ ἀδελφαί σου] (“and your sisters,” not translated in the NET or ESV). The Stephanus Textus Receptus did not.

28 The NET parallel Greek text and NA28 had λέγοντι (NET: had said) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειποντι (KJV: that told).

30 The NET parallel Greek text and NA28 had λέγει (NET: and said) here, where the Stephanus Textus Receptus and Byzantine Majority Text had λεγων (KJV: saying).

31 The NET parallel Greek text and NA28 had Ἐν τῇ ἡμέρᾳ ἐκείνῃ (NET: On that day) here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν δε τη ημερα εκεινη (KJV: The same day).

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

34 The NET parallel Greek text and NA28 had πλεῖστος (NET: Such a large) here, where the Stephanus Textus Receptus and Byzantine Majority Text had πολυς (KJV: a great).

35 The NET parallel Greek text and NA28 had συνάγεται here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had συνηχθη (KJV: there was gathered) in the aorist tense.

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

38 The NET parallel Greek text and NA28 had ἔρχεται here, a singular 3rd person form of ἔρχομαι, where the Stephanus Textus Receptus and Byzantine Majority Text had a plural form ερχονται (KJV: they went).

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

40 The NET parallel Greek text and NA28 had μηδὲ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητε (KJV: so much as).

41 The NET parallel Greek text and NA28 had Καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενετο δε (KJV: And it came to pass).

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

43 Mark 3:21b (ESV)

44 Mark 3:31a (ESV)

45 Mark 3:20b (ESV)

46 Luke 14:26 (ESV)

47 Luke 14:27 (ESV)

48 Luke 14:33 (ESV)

55 Matthew 19:25b, 26 (ESV) Table

56 Philippians 2:13 (ESV) Table

Christianity, Part 15

There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ve begun to consider the second occurrence (1 Corinthians 14:5 ESV [Table]):

Now I want you all (πάντας ὑμᾶς) to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.

I wondered whether ὑμᾶς limited πάντας to men only (1 Corinthians 14:34, 35 ESV).

the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church [Table].

Various lines of reasoning made this particular limitation doubtful, but in so doing made the meaning of keep silent in the churches more difficult to decipher. I left off with the NET translators’ suggestion that 1 Corinthians 14:34-35 related:

…to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).2

The beginning of the next note (15) follows:

Some scholars have argued that vv. 34-35 should be excised from the text…because the Western witnesses…have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses.

This prompts me to consider this passage without the two verses in question (1 Corinthians 14:26-33, 36-40 ESV):

What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up [Table]. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints [Table],

Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized [Table]. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.

The first thing that stands out is that there is no mention of women keeping silent in the reprise of Paul’s discussion: So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.3 Chaim Bentorah recognized something in Paul’s description I, as a Gentile, could miss:

Paul is most likely referencing the beth midrash, where members of the congregation assemble after a time of prayer…an open forum where you discuss the Torah and Talmud. Women were allowed in this room in the first-century Christian synagogue/church.

These midrashes followed certain rules and customs to maintain focus on the Word of God…

Everyone expressed his or her opinions and thoughts. They would argue and debate and sometimes get downright nasty in their search for the truth.4

So, I can contrast Paul’s address to all (both men and women) as followers of Jesus—that all things should be done decently and in order—to “They would argue and debate and sometimes get downright nasty in their search for the truth.” Though ad hominem arguments are recognized as logical fallacies, anyone who has ever argued recognizes how effective they can be for “winning” an argument in the moment, irrespective of the truth. Moving verses 34 and 35 to the end of the chapter makes them much less strident (1 Corinthians 14:40, 34, 35 ESV).

But5 all things should be done decently and in order: the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.

Chaim Bentorah continued:

Paul is not saying women keep silent, but wives, anatta in Aramaic, keep silent. Big difference. They are to keep silent in the edita, ‘adah in its Semitic root. An ‘adah is loosely rendered as church, but as already mentioned, it is not a church as we know a church to be today. If Paul meant a church, he would have used the word qahal, which means “an assembly or congregation of people.” ‘Adah, however, is a legal term for a place where witnesses testify. This is a place where everyone is free to express what he or she has experienced and seen. It would be at a specific place and time. Hence, this is likely the first-century form of the beth midrash, where everyone can share their opinions and ideas as to the meaning behind a passage of Scripture. Women are to keep shetheq during this time. Yes, it can mean silent but shetheq has more of the idea of silence in the sense of not arguing a point, not rebuking, not calling someone a toad and blasting them out of the water.

This does not mean that women were not allowed to speak or teach others. They were just not allowed to rebuke their husbands in a public forum when discussing the Holy Scriptures.6

I’ll keep shetheq here regarding whether Paul wrote to the Corinthians in Greek or Aramaic, and simply be grateful for the insights into the traditions of the beth midrash and the Aramaic words of the Peshitta of 1 Corinthians 14. It matters very little to me in this instance whether Paul wrote in Aramaic or translators chose the words Mr. Bentorah explained some three centuries or more after Paul wrote in Greek. Since his letter records a transition from “the traditions he delivered to them, through spiritual gifts, to a still more excellent way,”7 the latter option offers an even better point through which to draw the trajectory of that transition.

It’s quite moving to consider that even as Paul pretended8 to know nothing among [them] except Jesus Christ and him crucified,9 he delivered the beth midrash, a revered tool of Jewish men of learning, to Gentiles and to women. And it is instructive that this old wineskin10 blew up in his face (or away from his face, as it were) into factions centered around preferred teachers (1 Corinthians 1:10-13; 3:4-7). I’m inclined to keep verses 34 and 35 at the end of the chapter because they seem to fit better there, and the NET translators’ defense of the earlier location was based upon an imaginary manuscript:

The very location of the verses in the Western tradition [e.g., “at the end of the material on church conduct”] argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text.11

Frankly, if I imagine a manuscript in which verses 34 and 35 are written in the margin of the text, it won’t be original and verses 34 and 35 won’t be penned by Paul. No such manuscript is extant apparently. And no extant manuscripts omit the verses. There are many other things to consider about these verses if that were one’s purpose. These have been sufficient to persuade me that Paul and the Holy Spirit didn’t intend to limit πάντας in I want you all to speak in tongues12 to men only.

Do Paul’s rhetorical questions limit πάντας?

Are all prophets?…Do all speak with tongues? Do all interpret?13

If Paul’s rhetorical questions with their anticipated negative answers constitute eternal truths, then they form an absolute, if unknown and effectively unknowable, limit to his desire for you all to speak in tongues, but even more to prophesy.14 That was the answer I have preferred: I don’t speak in tongues. As I worked on this essay, I was awakened early in the morning with an urgent prayer request so complicated I prayed, “I wish I could pray in tongues because all I’ve got to say is, Aghh!!”

If Paul’s rhetorical questions with their anticipated negative answers constitute a local assessment of current circumstances, then his desire may have been much stronger. For comparison consider Jesus’ answer to a very pointed question (Luke 13:23-30 ESV).

And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from’ [Table ]. Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ [Table] In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God [Table]. And behold, some are last who will be first, and some are first who will be last.”

One person asked a question but Jesus answered everyone: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able.15 Who are the many (πολλοί, a form of πολύς)? All who do not strive as hard as I do to enter through the narrow door. But that answer had a way of coming back on me: Do I really strive hard enough to be part of the few? Over time I began to understand that Jesus didn’t threaten the many to motivate the few to strive harder. He spoke the truth. So, is this an eternal truth?

Yes, addressed to the old self, which belongs to your former manner of life and is corrupt through deceitful desires.16 But it is also a local assessment of current circumstances so dismal it cries out to a God who so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. A God who did not send his Son into the world to condemn the world, but in order that the world might be saved through him.17 It cries out for a Savior, a Champion, who wrests salvation from the dominion of human will or exertion to establish it firmly in the dominion of God, who has mercy:18

Jesus said to [Thomas], “I am the way, and the truth, and the life. No one comes to the Father except through me.19

No one can come to me unless the Father who sent me draws him…20

This local assessment of then current circumstances is so dismal even I can begin to comprehend why a loving Savior sent by his loving Father would lay down his life willingly to complete (John 19:28-30) the work his father sent him to do (John 10:17, 18 ESV).

For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.

Once his Father’s work is completed this loving Savior promises with all the authority of God (John 12:32 ESV):

And I…will draw all people to myself.

That is the judgment of this world; that is how the ruler of this world [will] be cast out.21 For God has consigned all to disobedience, that he may have mercy on all.22 This tends to make me a bit more open-minded toward Paul’s desire for you all to speak in tongues, but even more to prophesy.23 Though I wouldn’t compare Paul’s will to God’s, the Holy Spirit did allow him to write it.

The final occurrence of πάντας in 1 Corinthians follows (1 Corinthians 15:21-25 ESV).

For as by a man came death, by a man has come also the resurrection of the dead [Table]. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.24 Then comes the end, when he delivers25 the kingdom to God the Father after destroying every rule and every authority and power [Table]. For he must reign until he has put all (πάντας) his enemies under his feet [Table].

I’m not inclined to argue any limitation to πάντας here. Paul made his position quite clear (1 Corinthians 15:26-28 ESV):

The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

According to a note (17) in the NET Paul quoted Psalm 8:6. A table comparing the Greek of that quotation in 1 Corinthians 15:27a to Psalm 8:6b in the Septuagint follows.

1 Corinthians 15:27a (NET Parallel Greek)

Psalm 8:6b (Septuagint BLB)

Psalm 8:7b (Septuagint Elpenor)

πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

1 Corinthians 15:27a (NET)

Psalm 8:7b (NETS)

Psalm 8:7b (English Elpenor)

he has put everything in subjection under his feet you subjected all under his feet thou hast put all things under his feet

The Greek words ὑπέταξεν and ὑπέταξας above are forms of ὑποτάσσω as are ὑποτασσέσθωσαν and υποτασσεσθαι in 1 Corinthians 14:34, translated should be in submission (ESV) and to be under obedience (KJV) respectively. The main difference is that the first two forms are in the active voice: “to subject, place under (someone’s authority); to place, place below (in a document); to subdue; to subordinate, subjugate; to bring under subjection.” This is the work of God. The second two forms are in the middle and passive voices: “to submit oneself: to be submissive; to become subject; to subject oneself; to be subjected; to be subordinated; to obey.” In other words, this is the response of godly women to the work of God. It is not something a husband, or any other man, does to a wife or can do in a wife.

The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians

Reference NET Parallel Greek ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5 θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

A table comparing Psalm 8:6 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 8:6 (8:7) in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 14:40 and 15:23 in the NET and KJV follow.

Psalm 8:6 (Tanakh)

Psalm 8:6 (KJV)

Psalm 8:6 (NET)

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: you appoint them to rule over your creation; you have placed everything under their authority,

Psalm 8:6 (Septuagint BLB)

Psalm 8:7 (Septuagint Elpenor)

καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Psalm 8:7 (NETS)

Psalm 8:7 (English Elpenor)

And you set him over the works of your hands; you subjected all under his feet, and thou hast set him over the works of thy hands: thou hast put all things under his feet:

1 Corinthians 14:40 (NET)

1 Corinthians 14:40 (KJV)

And do everything in a decent and orderly manner. Let all things be done decently and in order.

1 Corinthians 14:40 (NET Parallel Greek)

1 Corinthians 14:40 (Stephanus Textus Receptus)

1 Corinthians 14:40 (Byzantine Majority Text)

πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω παντα ευσχημονως και κατα ταξιν γινεσθω παντα ευσχημονως και κατα ταξιν γινεσθω

1 Corinthians 15:23 (NET)

1 Corinthians 15:23 (KJV)

But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

1 Corinthians 15:23 (NET Parallel Greek)

1 Corinthians 15:23 (Stephanus Textus Receptus)

1 Corinthians 15:23 (Byzantine Majority Text)

῞Εκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι χριστου εν τη παρουσια αυτου εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι του χριστου εν τη παρουσια αυτου

1 John 12:32 (ESV)

2 NET note 14

3 1 Corinthians 14:39 (ESV)

5 The NET parallel Greek text and NA28 had δὲ (NET: And) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

6 From “Contradiction: Women are to be silent in the church,” by Chaim Bentorah. It seems only fair to point out that none of this subtlety is apparent in an English translation of 1 Corinthians 14:34, 35 in The Original Aramaic New Testament in Plain English (An American Translation of the Aramaic New Testament), Translated by Rev. Glenn David Bauscher: Let your women be silent in the assemblies, for they are not allowed to speak, but to be in subjection, just as The Written Law also says. And if they wish to learn anything, let them ask their husbands in their homes, for it is a shame for women to speak in the assembly. Apart from a lexicon and a grammar I’m unable to form any independent opinion. See also 1 Corinthians 14 on The Holy Aramaic Scriptures online.

9 1 Corinthians 2:2b (ESV) Table

11 NET note 15

12 1 Corinthians 14:5a (ESV) Table

13 1 Corinthians 12:29b, 30b (ESV)

14 1 Corinthians 14:5a (ESV) Table

15 Luke 13:24 (ESV) Table

16 Ephesians 4:22b (ESV)

17 John 3:16, 17 (ESV) Table

18 Romans 9:16 (ESV) Table

19 John 14:6 (ESV)

20 John 6:44a (ESV) Table

21 John 12:31 (ESV)

22 Romans 11:32 (ESV)

23 1 Corinthians 14:5a (ESV) Table

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

25 The NET parallel Greek text and NA28 had παραδιδῷ in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω (KJV: he shall have delivered up) in the 2nd aorist tense.

Christianity, Part 14

There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ve already spent significant time on the first occurrence. While I would enjoy continuing in chapter 7, it seems I would be more interested in the circumscribed will of the old man versus the freedom of choice of the new man than the meaning and usage of πάντας. So, I’ll move on to the next occurrence (1 Corinthians 14:5 ESV):

Now I want (θέλω) you all (πάντας ὑμᾶς) to speak in tongues, but even more to prophesy. The2 one who prophesies is greater than the one who speaks in tongues, unless someone interprets,3 so that the church may be built up.

The Greek word θέλω was translated I want here, I would (KJV) and I wish (NET). All are possible. The relative strength of Paul’s desire that all speak in tongues and prophesy, though known to Paul and the Holy Spirit, is a matter of interpretation for us. The Greek words translated you all were πάντας ὑμᾶς. So, does ὑμᾶς limit πάντας or intensify it to all y’all? First, I’ll consider ὑμᾶς as a limit (1 Corinthians 14:33b-40 ESV).

As in all the churches of the saints, the women4 should keep silent in the churches. For they are not permitted5 to speak, but6 should be in submission,7 as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman8 to speak in church.

Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command9 of the10 Lord. If anyone does not recognize this, he is not recognized.11 So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.

I want to contrast this immediately to Jesus’ word (Revelation 2:18-20 ESV):

“And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.

“‘I know your works, your love and faith and service and patient endurance, and that your latter12 works exceed the first. But13 I have this14 against you, that you tolerate15 that woman16 Jezebel, who calls17 herself a prophetess and is teaching18 and seducing my19 servants to practice sexual immorality and to eat food sacrificed to idols.

I can take this two different ways: I can wag my finger and say, “You see, that’s what happens when those women don’t keep silent in the churches.” Or, I can recognize that the fact that Jezebel is teaching in the church in Thyatira tends to falsify the statement: As in all the churches of the saints, the women20 should keep silent in the churches.21 I don’t know if the translators sought to bolster this argument or felt that the imperative σιγάτωσαν (a form of σιγάω), translated should keep silent, allowed for more logical wiggle room than ἐστιν, a 3rd person singular form of εἰμί in the indicative mood in the previous clause: For God is (ἐστιν) not a God of confusion but22 of peace.23

That God is not…of confusion but of peace As in all the churches of the saints, is not something that can be falsified by the actions or inaction of men or women or angels. So, rather than begin this discussion of women with a falsifiable and potentially falsified statement, I’m inclined to move the final clause of verse 33 back where the translators of the KJV had it—For God is not the author of confusion, but of peace, as in all churches of the saints24—back to where it probably belongs.

The Lord criticized the angel of the church in Thyatira: But I have this against you.25 The Greek word translated you here was σοῦ, a singular form of σύ. The verb ἀφεῖς in the next clause, translated You tolerate, is a 2nd person singular form of ἀφίημι. Likewise ἔας and ἐᾷς are 2nd person singular forms of ἐάω (KJV: thou sufferest). The Lord’s criticism seems to be, not about a woman teaching in the church in Thyatira (ἐν Θυατείροις ἐκκλησίας) but, about the content and effect of Jezebel’s teaching (Revelation 2:20b ESV):

…seducing my servants to practice sexual immorality and to eat food sacrificed to idols.

It prompted me to wonder what ἐν ταῖς ἐκκλησίαις (ESV: in the churches) meant in the instruction: the women should keep silent.26 The plural ταῖς ἐκκλησίαις helps me understand that the instruction does not mean that a woman must take a vow of silence from the moment she is called by Jesus until she dies, or for all eternity. It seems, rather, to designate a special place (1 Corinthians 14:35 ESV):

If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church (ἐν ἐκκλησίᾳ).

But even place may not be a truly meaningful understanding of ἐν ταῖς ἐκκλησίαις or ἐν ἐκκλησίᾳ (1 Corinthians 11:2-6 ESV):

Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you [Table]. But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ27 is God. Every man who prays (προσευχόμενος, a form of προσεύχομαι) or prophesies (προφητεύων, a form of προφητεύω) with his head covered dishonors his head, but every wife who prays (προσευχομένη, another form of προσεύχομαι) or prophesies (προφητεύουσα, another form of προφητεύω) with her head uncovered dishonors her head, since it is the same as if her head were shaven. For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.

The Greek word translated prophesy in—Now I want you all to speak in tongues, but even more to prophesy28— was προφητεύητε (another form of προφητεύω). So, here in the instruction above I find a wife, a woman, prophesying with her head covered (out loud? in the church?). Prior to writing this letter Paul had delivered (παρέδωκα, a form of παραδίδωμι) the traditions (τὰς παραδόσεις, a form of παράδοσις), i.e., of the Jews.

This instruction was preceded by a declaration of Paul’s practice of love (1 Corinthians 10:32-11:1 ESV).

Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved [Table]. Be imitators of me, as I am of Christ.

There are no observant Jews seeking the Lord Jesus at the church I attend. And Paul was quite clear at the end of his discussion about hair-covering (1 Corinthians 11:16 ESV):

If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

The ESV translation, we have no such practice, is an accurate translation of ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν no matter how difficult that is to believe. Consider the Contemporary English Version for contrast (1 Corinthians 11:16 CEV):

This is how things are done in all of God’s churches, and this is why none of you should argue about what I have said.

Why spend so much time and effort explaining a tradition only to conclude that we have no such practice (συνήθειαν, a form of συνήθεια), nor do the churches of God? The explanation is found in the text of 1 Corinthians itself. Here, frozen in time, is a written record of Paul and the Corinthian church in transition from the traditions he delivered to them, through spiritual gifts, to a still more excellent way (1 Corinthians 12:27-31 ESV):

Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then29 gifts of healing, helping,30 administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher31 gifts.

And I will show you a still more excellent way.

So, Paul, as he wrote this letter, still thought that observing the tradition of wives covering their heads in church when praying or prophesying was a way to show love, the more excellent way, and a possible way to Give no offense (ἀπρόσκοποι, a form of ἀπρόσκοπος) to Jews.32 This concept of giving no offense, however, had its limits (Galatians 5:2-6 ESV):

Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

This clarifies the wife’s situation as well. If covering her head when praying or prophesying in church, she can question her own motives: Do I intend to show love and give no offense to the observant Jews seeking Christ in my congregation or do I seek to be justified by Jewish tradition? But what does it mean for the women who should keep silent in the churches?33

These women (γυναῖκες, a form of γυνή) should probably be understood as wives: If there is anything they desire to learn, let them ask their husbands at home.34 If any35 woman has a husband who is an unbeliever, and he36 consents to live with her, she should not divorce him,37 Paul had already written. Since this woman’s husband could not help her learn at home, should she expect more in the church than the silence of wives with husbands who know the Lord?

Consider the Lord’s response to the daughters of Zelophehad, the only women named in the census made for dividing the promised land (Numbers 27:1-7 ESV):

Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, “Our father died in the wilderness. He was not among the company of those who gathered themselves together against the LORD in the company of Korah, but died for his own sin. And he had no sons. Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers.”

Moses brought their case before the LORD. And the LORD said to Moses, “The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s brothers and transfer the inheritance of their father to them.

It’s probably worth noting that, though the names of the daughters of Zelophehad are memorialized, they argued their legal case in the name of their father. But it certainly established the precedent that women in special circumstances should expect special considerations. Since wives were praying and prophesying in the church, I feel the need to consider exactly what keep silent (σιγάτωσαν, a form of σιγάω) meant: “to say nothing, keep silent; to stop speaking, become silent, be silent; to keep secret, conceal.”

The teaching which precedes this instruction follows (1 Corinthians 14:26-33 ESV).

What then, brothers? When you come together, each one38 has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent (σιγάτω, another form of σιγάω) in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent (σιγάτω, another form of σιγάω). For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints,

To keep silent (σιγάτωσαν, a form of σιγάω) seems to mean exactly what it sounds like, reinforced by For they are not permitted to speak. A note (14) in the NET addressed this conundrum:

For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).

There is another footnote to consider which I’ll pick up in another essay. The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians

Reference NET Parallel Greek ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5 θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

Tables comparing Numbers 27:1; 27:2; 27:3; 27:4; 27:5; 27:6 and 27:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Numbers 27:1; 27:2; 27:3; 27:4 (27:3b); 27:5 (27:4); 27:6 (27:5) and 27:7 (27:6) in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 14:5; 14:33-35; 14:37, 38; Revelation 2:19, 20; 1 Corinthians 11:3; 11:5; 12:28; 12:31; 14:26 and 7:13 in the NET and KJV follow.

Numbers 27:1 (Tanakh)

Numbers 27:1 (KJV)

Numbers 27:1 (NET)

Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 27:1 (Septuagint BLB)

Numbers 27:1 (Septuagint Elpenor)

καὶ προσελθοῦσαι αἱ θυγατέρες Σαλπααδ υἱοῦ Οφερ υἱοῦ Γαλααδ υἱοῦ Μαχιρ τοῦ δήμου Μανασση τῶν υἱῶν Ιωσηφ καὶ ταῦτα τὰ ὀνόματα αὐτῶν Μαλα καὶ Νουα καὶ Εγλα καὶ Μελχα καὶ Θερσα ΚΑΙ προσελθοῦσαι αἱ θυγατέρες Σαλπαὰδ υἱοῦ ᾿Οφέρ, υἱοῦ Γαλαάδ, υἱοῦ Μαχίρ, τοῦ δήμου Μανασσῆ, τῶν υἱῶν ᾿Ιωσήφ (καὶ ταῦτα τὰ ὀνόματα αὐτῶν· Μααλὰ καὶ Νουὰ καὶ ᾿Εγλὰ καὶ Μελχὰ καὶ Θερσά)

Numbers 27:1 (NETS)

Numbers 27:1 (English Elpenor)

And when the daughters of Salpaad son of Hopher son of Galaad son of Machir of the division of Manasse of the sons of Ioseph came forward—and these were their names: Maala and Noua and Hegla and Melcha and Thersa— And the daughters of Salpaad the son of Opher, the son of Galaad, the son of Machir, of the tribe of Manasse, of the sons of Joseph, came near; and these were their names, Maala, and Nua, and Egla, and Melcha, and Thersa;

Numbers 27:2 (Tanakh)

Numbers 27:2 (KJV)

Numbers 27:2 (NET)

And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying: And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Numbers 27:2 (Septuagint BLB)

Numbers 27:2 (Septuagint Elpenor)

καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι Ελεαζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι ᾿Ελεάζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν

Numbers 27:2 (NETS)

Numbers 27:2 (English Elpenor)

and when they stood before Moyses and before Eleazar the priest and before the rulers and before all the congregation, at the door of the tent of witness, they said, and they stood before Moses, and before Eleazar the priest, and before the princes, and before all the congregation at the door of the tabernacle of witness, saying,

Numbers 27:3 (Tanakh)

Numbers 27:3 (KJV)

Numbers 27:3 (NET)

‘Our father died in the wilderness, and he was not among the company of them that gathered themselves together against HaShem in the company of Korah, but he died in his own sin; and he had no sons. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons. “Our father died in the wilderness, although he was not part of the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin, and he had no sons.

Numbers 27:3, 4 (Septuagint BLB)

Numbers 27:3 (Septuagint Elpenor)

ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι κυρίου ἐν τῇ συναγωγῇ Κορε ὅτι διὰ ἁμαρτίαν αὐτοῦ ἀπέθανεν καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ (4) μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ, καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι Κυρίου ἐν τῇ συναγωγῇ Κορέ, ὅτι δι’ ἁμαρτίαν αὐτοῦ ἀπέθανε, καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν

Numbers 27:3, 4 (NETS)

Numbers 27:3 (English Elpenor)

“Our father died in the wilderness, and he was not in the midst of the gathering that conspired against the Lord in the gathering of Kore, for he died for his sin, and he had no sons. (4) Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” Our father died in the wilderness, and he was not in the midst of the congregation that rebelled against the Lord in the gathering of Core; for he died for his own sin, and he had no sons. Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:4 (Tanakh)

Numbers 27:4 (KJV)

Numbers 27:4 (NET)

Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’ Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. Why should the name of our father be lost from among his family because he had no son? Give us a possession among the relatives of our father.”

Numbers 27:4 (Septuagint BLB)

Numbers 27:3b (Septuagint Elpenor)

μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν

Numbers 27:4 (NETS)

Numbers 27:3b (English Elpenor)

Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:5 (Tanakh)

Numbers 27:5 (KJV)

Numbers 27:5 (NET)

And Moses brought their cause before HaShem. And Moses brought their cause before the LORD. So Moses brought their case before the Lord.

Numbers 27:5 (Septuagint BLB)

Numbers 27:4 (Septuagint Elpenor)

καὶ προσήγαγεν Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι κυρίου καὶ προσήγαγε Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι Κυρίου

Numbers 27:5 (NETS)

Numbers 27:4 (English Elpenor)

And Moyses brought their case before the Lord. And Moses brought their case before the Lord.

Numbers 27:6 (Tanakh)

Numbers 27:6 (KJV)

Numbers 27:6 (NET)

And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, The Lord said to Moses:

Numbers 27:6 (Septuagint BLB)

Numbers 27:5 (Septuagint Elpenor)

καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων

Numbers 27:6 (NETS)

Numbers 27:5 (English Elpenor)

And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,

Numbers 27:7 (Tanakh)

Numbers 27:7 (KJV)

Numbers 27:7 (NET)

‘The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. “The daughters of Zelophehad have a valid claim. You must indeed give them possession of an inheritance among their father’s relatives, and you must transfer the inheritance of their father to them.

Numbers 27:7 (Septuagint BLB)

Numbers 27:6 (Septuagint Elpenor)

ὀρθῶς θυγατέρες Σαλπααδ λελαλήκασιν δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς ὀρθῶς θυγατέρες Σαλπαὰδ λελαλήκασι· δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς

Numbers 27:7 (NETS)

Numbers 27:6 (English Elpenor)

Salpaad’s daughters have spoken correctly. You shall give to them as a gift a possession of inheritance in the midst of their father’s brothers, and you shall confer the allotment of their father on them. The daughters of Salpaad have spoken rightly: thou shalt surely give them a possession of inheritance in the midst of their father’s brethren, and thou shalt assign their father’s inheritance to them.

1 Corinthians 14:5 (NET)

1 Corinthians 14:5 (KJV)

I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

1 Corinthians 14:5 (NET Parallel Greek)

1 Corinthians 14:5 (Stephanus Textus Receptus)

1 Corinthians 14:5 (Byzantine Majority Text)

θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευη ινα η εκκλησια οικοδομην λαβη θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευει ινα η εκκλησια οικοδομην λαβη

1 Corinthians 14:33-35 (NET)

1 Corinthians 14:33-35 (KJV)

for God is not characterized by disorder but by peace. As in all the churches of the saints, For God is not the author of confusion, but of peace, as in all churches of the saints.

1 Corinthians 14:33 (NET Parallel Greek)

1 Corinthians 14:33 (Stephanus Textus Receptus)

1 Corinthians 14:33 (Byzantine Majority Text)

οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων ου γαρ εστιν ακαταστασιας ο θεος αλλ ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων ου γαρ εστιν ακαταστασιας ο θεος αλλα ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων
the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says. Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

1 Corinthians 14:34 (NET Parallel Greek)

1 Corinthians 14:34 (Stephanus Textus Receptus)

1 Corinthians 14:34 (Byzantine Majority Text)

αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει
If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

1 Corinthians 14:35 (NET Parallel Greek)

1 Corinthians 14:35 (Stephanus Textus Receptus)

1 Corinthians 14:35 (Byzantine Majority Text)

εἰ δέ τι |μαθεῖν| θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν

1 Corinthians 14:37, 38 (NET)

1 Corinthians 14:37, 38 (KJV)

If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

1 Corinthians 14:37 (NET Parallel Greek)

1 Corinthians 14:37 (Stephanus Textus Receptus)

1 Corinthians 14:37 (Byzantine Majority Text)

Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι του κυριου εισιν εντολαι ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι κυριου εισιν εντολαι
If someone does not recognize this, he is not recognized. But if any man be ignorant, let him be ignorant.

1 Corinthians 14:38 (NET Parallel Greek)

1 Corinthians 14:38 (Stephanus Textus Receptus)

1 Corinthians 14:38 (Byzantine Majority Text)

εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται ει δε τις αγνοει αγνοειτω ει δε τις αγνοει αγνοειτω

Revelation 2:19, 20 (NET)

Revelation 2:19, 20 (KJV)

‘I know your deeds: your love, faith, service, and steadfast endurance. In fact, your more recent deeds are greater than your earlier ones. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

Revelation 2:19 (NET Parallel Greek)

Revelation 2:19 (Stephanus Textus Receptus)

Revelation 2:19 (Byzantine Majority Text)

οἶδα σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων οιδα σου τα εργα και την αγαπην και την διακονιαν και την πιστιν και την υπομονην σου και τα εργα σου και τα εσχατα πλειονα των πρωτων οιδα σου τα εργα και την αγαπην και την πιστιν και την διακονιαν και την υπομονην σου και τα εργα σου τα εσχατα πλειονα των πρωτων
But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

Revelation 2:20 (NET Parallel Greek)

Revelation 2:20 (Stephanus Textus Receptus)

Revelation 2:20 (Byzantine Majority Text)

ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα αλλ εχω κατα σου ολιγα οτι εας την γυναικα ιεζαβηλ την λεγουσαν εαυτην προφητιν διδασκειν και πλανασθαι εμους δουλους πορνευσαι και ειδωλοθυτα φαγειν αλλ εχω κατα σου οτι αφεις την γυναικα σου ιεζαβελ η λεγει εαυτην προφητιν και διδασκει και πλανα τους εμους δουλους πορνευσαι και φαγειν ειδωλοθυτα

1 Corinthians 11:3 (NET)

1 Corinthians 11:3 (KJV)

But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

1 Corinthians 11:3 (NET Parallel Greek)

1 Corinthians 11:3 (Stephanus Textus Receptus)

1 Corinthians 11:3 (Byzantine Majority Text)

Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος

1 Corinthians 11:5 (NET)

1 Corinthians 11:5 (KJV)

But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

1 Corinthians 11:5 (NET Parallel Greek)

1 Corinthians 11:5 (Stephanus Textus Receptus)

1 Corinthians 11:5 (Byzantine Majority Text)

πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη

1 Corinthians 12:28 (NET)

1 Corinthians 12:28 (KJV)

And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

1 Corinthians 12:28 (NET Parallel Greek)

1 Corinthians 12:28 (Stephanus Textus Receptus)

1 Corinthians 12:28 (Byzantine Majority Text)

Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων

1 Corinthians 12:31 (NET)

1 Corinthians 12:31 (KJV)

But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison. But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

1 Corinthians 12:31 (NET Parallel Greek)

1 Corinthians 12:31 (Stephanus Textus Receptus)

1 Corinthians 12:31 (Byzantine Majority Text)

ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. Καὶ ἔτι καθ᾿ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι

1 Corinthians 14:26 (NET)

1 Corinthians 14:26 (KJV)

What should you do then, brothers and sisters? When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

1 Corinthians 14:26 (NET Parallel Greek)

1 Corinthians 14:26 (Stephanus Textus Receptus)

1 Corinthians 14:26 (Byzantine Majority Text)

Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γενεσθω τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γινεσθω

1 Corinthians 7:13 (NET)

1 Corinthians 7:13 (KJV)

And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

1 Corinthians 7:13 (NET Parallel Greek)

1 Corinthians 7:13 (Stephanus Textus Receptus)

1 Corinthians 7:13 (Byzantine Majority Text)

καὶ γυνὴ |εἴ τις| ἔχει ἄνδρα ἄπιστον καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾿ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον

1 John 12:32 (ESV)

2 The NET parallel Greek text and NA28 had δὲ near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).

3 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had διερμηνεύῃ here, where the Byzantine Majority Text had διερμηνευει. Both are 3rd person singular forms of the verb διερμηνεύω in the present tense, indicative mood and active voice. The ESV translation, someone interprets, is interesting because it demonstrates a mindfulness of Paul’s instruction in 1 Corinthians 14:27, while the NET/KJV translation, he interpret(s), may be adding a restriction Paul and the Holy Spirit did not intend.

4 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.

5 The NET parallel Greek text and NA28 had ἐπιτρέπεται in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιτετραπται (KJV: it ispermitted) in the perfect tense. The KJV translation—for it is not permitted unto them to speak—is a more accurate translation of the Greek clause in the NET and NA28 but επιτετραπται would mean that it was not permitted and continues to not be permitted unto them to speak. This conforms to the final clause in the verse: as the Law also says.

7 The NET parallel Greek text and NA28 had ὑποτασσέσθωσαν an imperative form of ὑποτάσσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had an inifinitive form υποτασσεσθαι (KJV: to be under obedience).

8 The NET parallel Greek text and NA28 had the singular γυναικὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had a plural form γυναιξιν (KJV: for women).

9 The NET parallel Greek text and NA28 had the singular ἐστὶν ἐντολή (NET: is thecommand) here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural εισιν εντολαι (KJV: are the commandments).

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

12 The Stephanus Textus Receptus had και (KJV: and) preceding latter (KJV: the last), following and yourworks (KJV: and thy works). The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

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

15 The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀφεῖς, a form of ἀφίημι here, where the Stephanus Textus Receptus had εας (KJV: thou sufferest), a form of ἐάω.

16 The Byzantine Majority Text had την γυναικα σου (e.g., “your woman,” referring back to the angel of the church in Thyatira) here, where the NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὴν γυναῖκα (KJV: that woman).

17 The NET parallel Greek text and NA28 had λέγουσα here, where the Stephanus Textus Receptus had τὴν λεγουσαν (KJV: which calleth) and the Byzantine Majority Text had η λεγει (i,e., “who calls”).

18 The NET parallel Greek text, NA28 and Byzantine Majority Text had διδάσκει, a form of διδάσκω in the present tense here, where the Stephanus Textus Receptus had the infinitive form διδασκειν (KJV: to teach).

19 The NET parallel Greek text, NA28 and Byzantine Majority Text had πλανᾷ τοὺς ἐμοὺς, with πλανᾷ as a form of πλανάω in the present tense here, where the Stephanus Textus Receptus had πλανασθαι εμους (KJV: to seduce my), with πλανασθαι an infinitive form of πλανάω.

20 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.

21 1 Corinthians 14:33b, 34 (ESV)

23 1 Corinthians 14:33a (ESV)

24 1 Corinthians 14:33 (KJV)

25 Revelation 2:20a (ESV)

26 1 Corinthians 14:34a (ESV)

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

28 1 Corinthians 14:5 (ESV)

29 The NET parallel Greek text and NA28 had ἔπειτα (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειτα.

30 The NET parallel Greek text and NA28 had ἀντιλήμψεις here, where the Stephanus Textus Receptus and Byzantine Majority Text had αντιληψεις (KJV: helps). These appear to be alternate spellings of the same part of speech.

32 1 Corinthians 10:32a (ESV)

33 1 Corinthians 14:34a (ESV)

34 1 Corinthians 14:35a (ESV)

35 The NET parallel Greek text and NA28 had εἴ τις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ητις (KJV: which).

36 The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: if he).

37 1 Corinthians 7:13 (ESV) The NET parallel Greek text and NA28 had τὸν ἄνδρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.

38 The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: of you) here. The NET parallel Greek text and NA28 did not.

The Children of Promise, Part 2

Paul wrote, it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.1 In another essay I asked, “So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai?” I’m hoping that a thorough study of the story of Abram/Abraham and Sarai/Sarah will give me a richer understanding of Paul’s contrast between the children of the flesh and the children of promise, as well as an answer to that question. The next two verses in Genesis, a literary forerunner of the cinematic montage, follow:

Masoretic Text

Septuagint

Genesis 12:8, 9 (Tanakh)

Genesis 12:8, 9 (NET)

Genesis 12:8, 9 (NETS)

Genesis 12:8, 9 (English Elpenor)

And [Abram] removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem. Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord. And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.
And Abram journeyed, going on still toward the South. Abram continually journeyed by stages down to the Negev. And Abram set out, and as he traveled he encamped in the wilderness. And Abram departed and went and encamped in the wilderness.

This is how Abram saw the land that God promised I will show you:2 he movedand pitched his tenthe built an altar to the Lord and worshiped the Lord,3 day after week after month after year. By faith Abraham obeyed when he was called to go out to a place4 he would later receive as an inheritance, and he went out without understanding where he was going. By faith he lived as a foreigner in the promised land5 as though it were a foreign country, living in tents6 You see that his faith was working together with his works and his faith was perfected by works.7

In another essay I thought the Lord’s first promise to Abram began in verse 2. Until I got to verse 8 I completely missed the little one verb promise in the first verse: אַרְאֶֽךָּ (rā’â), I will show thee (Tanakh), and σοι δείξω in Greek in the Septuagint, I will show you (NETS). The Greek verb δείξω is a form of δεικνύω: “to show, point out, make known; to explain, prove; to cause to be seen; to point to; to bring to light, display; to demonstrate.”

So what was it about verse 8 that triggered me to find God’s promise in verse 1? Abram’s faithfulness wandering in the promised land day after week after month after year. As I wrote in another essay: “The enabling grace of God, implicit in his call or command, is manifest among the children of promise as obedience to his word.”

The writer of Hebrews began his remarks about Abraham with five beautiful words: Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν. It is a brilliant shorthand that has taken me a lifetime to begin to understand, mostly through trial and error. The first word Πίστει is a dative form of πίστις: “The dative is the case of the indirect object, or may also indicate the means by which something is done.”8 By faith is an acceptable translation but it is clearly shorthand for, by being sure of what we hope for, being convinced of what we do not see.9

The Greek word translated as a passive verb phrase being sure was actually a noun, ὑπόστασις: “sustenance, support, subsistence; foundation (of a building); substantial nature, essence, actual being, reality; possessions, property; situation, condition; existence; rebellion, resistance; good chance of (something happening); realization; mutually agreed tariff; troops stationed at a military base.” I understand why the author chose it: For this reason I tell you, Jesus said, whatever you pray and ask for, believe that you have received it, and it will be yours.10 But I can also see that if anyone understood the writer of Hebrews to be suggesting that faith is the “substantial nature, essence, actual being, reality,” then James’ faith was perfected by works11 was a welcome corrective.

The NET translators’ passive verb phrase being convinced of was another noun in Greek, ἔλεγχος: “rebuttal, refutation, reproach; proof, proving; act of questioning; conviction (of a sinner); reproof, censure, correction; something that deserves open criticism.” This noun coupled with the passive verb phrase chosen by the NET translators implies a long history of divine instruction from unbelief to disbelief to faith, as does Abram’s response to the Lord’s simple promise: I will show you:12 It makes my question seem unnecessary, but I’ll ask it anyway: was this faith, Abraham’s certainty and conviction, something which originated with Abraham, or Abram?

Consider James again: You see that his faith was working together with his works and his faith was perfected by works.13 The Greek words translated his faith were πίστις; literally “the faith.” Perhaps “the faithfulness” is a better way to understand it: You see that the faithfulness was working together with his works and the faithfulness was perfected by works. In other words, Abraham’s acts of obedience to God’s word brought faithfulness to its intended conclusion. So, if the apparent faithfulness of Abraham didn’t originate with Abraham, then from what place or what source did it originate?

For from him and through him and to him are all things, Paul wrote of God. To him be glory forever! Amen.14 This is an important key to understanding the Scriptures. And so, I will understand Πίστει here as shorthand for “By God’s faithfulness.” The next word in the writer of Hebrews’ shorthand was καλούμενος.

It is a passive form of καλέω: “Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is being acted upon, then the verb is referred to as being in the passive voice.”15 The translation, when he was called, is fine and adding Paul’s key to the Scriptures, Life, the Universe and Everything is not anything I’ve ever heard debated: when he was called by God: “By God’s faithfulness, when he was called by God, Abraham (Ἀβραὰμ)…”

The fourth word is ὑπήκουσεν, a form of ὑπακούω, translated obeyed in the NET. That feels like a short circuit to me. This whole word string is an admirable description of the obedience of faith (ὑπακοὴν πίστεως) that Paul considered the hallmark of his apostleship (Romans 1:5 NET):

Through [Jesus Christ our Lord] we have received grace and our apostleship to bring about the obedience of faith among all the Gentiles on behalf of his name.

The word string, to bring about the, may be a lot to ask of εἰς. I would be willing to modify it: grace and…apostleship “into” or “unto” or “for” obedience of faith or “faith’s obedience.” What I’m calling a “short circuit,” leaping to obeyed as a translation of ὑπήκουσεν alone, is what adults do to children.

Adults have neither time nor patience for children to learn the fruit of the Spirit, or to walk or live by the Spirit, the obedience of faith in other words. Adults expect to be obeyed immediately in the flesh. And that’s how children learn to obey—or not. It’s quite a culture shock if they bring this kind of “obedience in the flesh” to Jesus and He calls them actors, pretending to righteousness. For my purposes in this essay I’ll translate ὑπήκουσεν as he listened. Adding Paul’s key would render it: “he listened to God.”

So, that gives me: “By God’s faithfulness, when he was called by God, Abraham listened to God.” The final word of this beautiful word string is ἐξελθεῖν, an infinitive form of ἐξέρχομαι, to go out. And again, adding Paul’s key would render it, “to go out in the power of God.” So, I have this word string as a beautiful description of the obedience of faith practiced by the children of promise:

The obedience of faith practiced by the children of promise

Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν

“By God’s faithfulness, when he was called by God, Abraham listened to God to go out in the power of God”

For he was looking forward to the city with firm foundations, whose architect and builder is God.16 So he journeyed to a land God promised: I will show you.17 It seems fairly obvious now that this promised land was a shadow cast by the new man who has been created in God’s image—in righteousness and holiness that comes from truth.18 And that insight makes a definition of what I’ll call the obedience practiced by the children of the flesh possible.

The obedience practiced by the children of the flesh

“By my faith in my own calling, I listened to my own inner voice to go out in my own strength”

This is the life trajectory projected by the old man who is being corrupted in accordance with deceitful desires19 to a wished-for-land of my own ambition, to make my name great for my own praise and my own glory. And this innate belief, the natural inheritance of our flesh, can taint or corrupt, distort or pervert even such beautiful words as Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν. I’ll pick up where I left off in Genesis as the plot begins to thicken.

Masoretic Text

Septuagint

Genesis 12:10, 11 (Tanakh)

Genesis 12:10, 11 (NET)

Genesis 12:10, 11 (NETS)

Genesis 12:10, 11 (English Elpenor)

And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land [Table]. There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe. And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land [Table]. And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon [Table]. As he approached Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman. And it came about when Abram drew near to enter into Egypt that Abram said to his wife Sara, “I do know that your are a woman beautiful in countenance [Table], And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

This concern occurred to him at the border of the promised land. But that promised land, with boundaries and borders one might draw on a map, was only a shadow. I want to focus this time on that land God promised: I will show you.20

Masoretic Text

Septuagint

Genesis 12:12, 13 (Tanakh)

Genesis 12:12, 13 (NET)

Genesis 12:12, 13 (NETS)

Genesis 12:12, 13 (English Elpenor)

And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive [Table]. When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves [Table]. It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee’ [Table]. So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.” Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account” [Table], Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

This doesn’t sound like faith to me. That’s really the only thing I need to recognize here. But since I’m approaching things differently this time, I wonder: Why have I always been waylaid here, focused on Abram’s fear and unbelief? And I think I have an answer: I talk a good game. I can write things like:

Πίστει is shorthand for “By God’s faithfulness.”

But when I want to do good, evil is present with me.21 Doubts and arguments come to mind: No, Abram’s faith is what matters. God’s faithfulness, though beyond dispute, is not the issue here. Such doubts and arguments arise even as I write this essay, but this time I can ignore them by focusing my attention on the land God promised: I will show you.22

Masoretic Text

Septuagint

Genesis 12:14-17 (Tanakh)

Genesis 12:14-17 (NET)

Genesis 12:14-17 (NETS)

Genesis 12:14-17 (English Elpenor)

And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair [Table]. When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. And it came about when Abram entered into Egypt—as the Egyptians saw the woman, that she was very beautiful— [Table] And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife that she was very beautiful–
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house [Table]. When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken into the household of Pharaoh, that then the rulers of Pharao saw her and praised her to Pharao and brought her into Pharao’s house [Table]. that the princes of Pharao saw her, and praised her to Pharao and brought her into the house of Pharao.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels [Table]. and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels. And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels [Table]. And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife [Table]. But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife. And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife [Table]. And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife.

This is utterly offensive to the religious mind. It believes, or wants me to believe, that all that transpired for Abram was the result, or should have been the result, of Abram’s faith or faithfulness rather than God’s (since I refuse to be thrown off the scent this time as Abram prospers pimping his beautiful wife). But the religious mind tips its hand here. I should probably say plainly that what I am calling the religious mind is a masquerade, an act, put on by the old man who is being corrupted in accordance with deceitful desires.23 It would prefer to persuade me to believe that nothing transpired for Abram, because Abram as revealed in the Bible never existed, because the Bible lies about everything that’s written in it, especially God, because there is no God but mee.g., the old man.

If I pay attention instead to the land God promised: I will show you,24 what does that land look like? God’s promise, and be thou a blessing,25 you will exemplify divine blessing,26 and you shall be one blessed,27 and thou shalt be blessed,28 didn’t fail because Abram was faithless. It didn’t cease in response to Sarai’s apparent adultery in obedience to her husband’s command. This becomes another confirmation that Πίστει truly is the writer of Hebrew’s shorthand for “By God’s faithfulness.”

And I see something else, too (Romans 9:22, 23 NET).

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory…

This story of Abram, Sarai and Pharoah, as well as my own confusion about this story, helps me see that the objects of wrath prepared for destruction which God has endured with much patience refers, not only to Pharoah but, to something within Abram and Sarai as well: the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires.29

I’ll continue with this in another essay.

Tables comparing Genesis 12:8 and 12:9 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 12:8 and 12:9 in the Septuagint (BLB and Elpenor), and tables comparing Hebrews 11:8, 9 in the NET and KJV follow.

Genesis 12:8 (Tanakh)

Genesis 12:8 (KJV)

Genesis 12:8 (NET)

And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem. And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD. Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord.

Genesis 12:8 (BLB Septuagint)

Genesis 12:8 (Elpenor Septuagint)

καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατ᾽ ἀνατολὰς Βαιθηλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ Βαιθηλ κατὰ θάλασσαν καὶ Αγγαι κατ᾽ ἀνατολάς καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι κυρίου καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατὰ ἀνατολὰς Βαιθὴλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ, Βαιθὴλ κατὰ θάλασσαν καὶ ᾿Αγγαὶ κατὰ ἀνατολάς· καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ Κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου

Genesis 12:8 (NETS)

Genesis 12:8 (English Elpenor)

And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord. And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.

Genesis 12:9 (Tanakh)

Genesis 12:9 (KJV)

Genesis 12:9 (NET)

And Abram journeyed, going on still toward the South. And Abram journeyed, going on still toward the south. Abram continually journeyed by stages down to the Negev.

Genesis 12:9 (BLB Septuagint)

Genesis 12:9 (Elpenor Septuagint)

καὶ ἀπῆρεν Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ καὶ ἀπῇρεν ῞Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ

Genesis 12:9 (NETS)

Genesis 12:9 (English Elpenor)

And Abram set out, and as he traveled he encamped in the wilderness. And Abram departed and went and encamped in the wilderness.

Hebrews 11:8, 9 (NET)

Hebrews 11:8, 9 (KJV)

By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Hebrews 11:8 (NET Parallel Greek)

Hebrews 11:8 (Stephanus Textus Receptus)

Hebrews 11:8 (Byzantine Majority Text)

Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται
By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

Hebrews 11:9 (NET Parallel Greek)

Hebrews 11:9 (Stephanus Textus Receptus)

Hebrews 11:9 (Byzantine Majority Text)

Πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης

1 Romans 9:8 (NET)

2 Genesis 12:1b (NET/NETS) Table

3 Genesis 12:8 (NET)

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

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

6 Hebrews 11:8, 9a (NET)

7 James 2:22 (NET)

9 Hebrews 11:1 (NET)

10 Mark 11:24 (NET) Table

11 James 2:22 (NET)

12 Genesis 12:1b (NET/NETS) Table

13 James 2:22 (NET)

14 Romans 11:36 (NET)

16 Hebrews 11:10 (NET)

17 Genesis 12:1b (NET/NETS) Table

18 Ephesians 4:24b (NET)

19 Ephesians 4:22b (NET)

20 Genesis 12:1b (NET/NETS) Table

21 Romans 7:21b (NET)

22 Genesis 12:1b (NET/NETS) Table

23 Ephesians 4:22b (NET)

24 Genesis 12:1b (NET/NETS) Table

25 Genesis 12:2b (Tanakh) Table

26 Genesis 12:2b (NET) Table

27 Genesis 12:2b (NETS) Table

28 Genesis 12:2b (English Elpenor) Table

29 Ephesians 4:22b (NET)

The Day of the Lord, Part 8

This is the conclusion of my consideration whether my assumption that Jesus called Judas Iscariot υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread1 after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”2 I’ll begin with a request John recorded that Jesus’ made of his Father (John 17:15 NET):

I am not asking you to take them out of the world, but that you keep them safe from the evil one.

John 17:15 Detail

Greek English
οὐκ ἐρωτῶ I am not asking
ἵνα “that”
ἄρῃς αὐτοὺς youtake them
ἐκ τοῦ κόσμου out of the world
ἀλλ᾿ ἵνα but that
τηρήσῃς αὐτοὺς you keep them…
ἐκ τοῦ πονηροῦ from the evil…

John also recorded God’s answer to Jesus’ request (1 John 5:18 LSV):

We have known that everyone who has been begotten of God does not sin, but He who was begotten of God keeps him, and the evil one does not touch him;

1 John 5:18 Detail [Table]

Greek English
Οἴδαμεν ὅτι We have known (“and continue to know” Perfect Tense) that
πᾶς everyone
γεγεννημένος ἐκ τοῦ θεοῦ who has been begotten (“and continues to be” Perfect Tense) of God
οὐχ ἁμαρτάνει does not sin,
ἀλλ᾿ but
γεννηθεὶς ἐκ τοῦ θεοῦ He who was begotten of God
τηρεῖ αὐτόν3 keeps him

I’ll pause here a moment to address the NET translators’ objection (NET note 50) to γεννηθεὶς ἐκ τοῦ θεοῦ as a reference to Jesus.

The One fathered by God [Jesus] protects him [the Christian].” This is a popular interpretation, and is certainly possible grammatically. Yet the introduction of a reference to Jesus in this context is sudden; to be unambiguous the author could have mentioned the “Son of God” here, or used the pronoun ἐκεῖνος (ekeinos) as a reference to Jesus as he consistently does elsewhere in 1 John. This interpretation, while possible, seems in context highly unlikely.

As I mentioned in another essay, the NET translators’ confused everyone who has been begotten of God does not sin with “the Christian.” Listen to how differently John addressed “the Christian” (1 John 1:8-2:2 ESV):

If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

John had very high expectations for My little children (Τεκνία μου): ἵνα μὴ ἁμάρτητε (that you may not sin) is a purpose clause in the subjunctive mood. But this expectation is different from the positive affirmation: We have known that everyone who has been begotten of God does not sin.4 For this reason I would amend the NET translators’ first statement: “The One fathered by God [Jesus] protects him [the new man].” So, their main objection that “the introduction of a reference to Jesus in this context is sudden” and therefore “highly unlikely” rests solely on a desire for John “to be unambiguous.”

Did John or the Holy Spirit intend “to be unambiguous” or, rather, did they intend to highlight the strong connection between πᾶς γεγεννημένος ἐκ τοῦ θεοῦ (everyone who has been begotten of God) and γεννηθεὶς ἐκ τοῦ θεοῦ (He who was begotten of God)? Listen to another related request that Jesus made of his Father in the very same prayer (John 17:20, 21 LSV):

And I do not ask in regard to these alone, but also in regard to those who will be believing in Me through their word, that they all may be one, as You Father [are] in Me, and I in You, that they also may be one5 in Us, that the world may believe that You sent Me.

So, to conclude God’s answer to Jesus’ previous request that his Father keep them:

1 John 5:18 Detail Continued [Table]
Greek English
καὶ πονηρὸς and the evil one
οὐχ ἅπτεται does not touch
αὐτοῦ him

As I mentioned in another essay, the translators’ understood autou as a personal pronoun in the genitive case: “The genitive case has more uses than most other cases, but in general a noun in the genitive case helps to limit the scope of another noun by indicating its ‘kind’ or ‘class’.” None of the English translations I found understood autou as an adverb. There are probably more uses of the genitive case than I can glean from these short definitions, but this seems to ignore the genitive case and treat autou as if it were in the accusative case. I’ve begun a new thread surveying the New Testament usage of αὐτοῦ and ἑαυτοῦ so I won’t belabor that here.

My point here is the focus and concern of Jesus’ prayer as He is no longer in the world (John 17:6-12 LSV):

I revealed Your Name to the men whom You have given to Me out of the world; they were Yours, and6 You have given them to Me, and they have kept Your word [Table]; now they have known that all things, as many as You have given to Me, are from You, because the sayings that You have given to Me, I have given to them, and they themselves received, and have known truly, that I came forth from You, and they believed that You sent Me [Table]. I ask in regard to them; I do not ask in regard to the world, but in regard to those whom You have given to Me, because they are Yours, and all Mine are Yours, and Yours [are] Mine, and I have been glorified in them; and I am no longer in the world, and these are in the world, and I come to You. Holy Father, keep them in Your Name, whom You have given to Me, that they may be one as We [are one]; when I was with them in the world, I was keeping them in Your Name; I guarded those whom You have given to Me, and none of them were destroyed, except the son of the destruction, that the Writing may be fulfilled [Table].

At the beginning of this passage I think it’s safe to say that Jesus prayed specifically for those to whom He had ministered personally: I revealed Your Name to the men whom You have given to Me out of the world; they were Yours, and You have given them to Me, and they have kept Your word.7 But then his gaze broadened: I ask in regard to them; I do not ask in regard to the world, but in regard to those whom You have given to Me, because they are Yours, and all Mine are Yours, and Yours [are] Mine, and I have been glorified in them.8

I say that Jesus’ gaze broadened here because John also recorded who Jesus would consider Mine, and therefore those whom You have given to Me, if he was crucified (John 12:27-33 LSV):

Now My soul has been troubled; and what will I say—Father, save Me from this hour? But because of this (John 12:20-26) I came to this hour; Father, glorify Your Name.” Therefore there came a voice out of Heaven, “I both glorified, and again I will glorify [it]”; the multitude, therefore, having stood and heard, were saying that there has been thunder; others said, “A messenger has spoken to Him.” Jesus9 answered and said, “This voice has not come because of Me, but because of you; now is a judgment of this world, now will the ruler of this world be cast forth; and I, if I may be lifted up from the earth, will draw all men to Myself.” And this He said signifying by what death He was about to die [Table];

John 17:12 Detail [Table]

Stephanus Textus Receptus

LSV

NET Parallel Greek

NET

οτε ημην μετ αυτων when I was with them ὅτε ἤμην μετ᾿ αὐτῶν When I was with them
εν τω κοσμω in the world
εγω ετηρουν αυτους I was keeping them ἐγὼ ἐτήρουν αὐτοὺς I kept them safe
εν τω ονοματι σου in Your Name ἐν τῷ ὀνόματι σου in your name
ους δεδωκας μοι those whom You have given to Me δέδωκας μοι that you have given me
εφυλαξα I guarded καὶ ἐφύλαξα and watched over them
και ουδεις εξ αυτων and none of them καὶ οὐδεὶς ἐξ αὐτῶν Not one of them
απωλετο were destroyed ἀπώλετο was lost
ει μη except εἰ μὴ except
ο υιος the son υἱὸς the one destined
της απωλειας of the destruction τῆς ἀπωλείας for destruction
ινα that ἵνα so that
η γραφη πληρωθη the Writing may be fulfilled γραφὴ πληρωθῇ the scripture could be fulfilled

The Greek phrase ουδεις εξ αυτων seems like a strange construction for none of them (LSV) and Not one of them (NET). Why not simply ουδεις αυτων? And there were many lepers in Israel in the time of the prophet Elisha, yet none of them (οὐδεὶς αὐτῶν) was cleansed except (εἰ μὴ) Naaman10 the Syrian.11 But John used ουδεις εξ three times.

Was he less proficient in Greek than Luke? I wondered. If John’s Gospel were written by a twenty-something John, I might accept that, but every indication is that it was written by the elder John who not only spent his youth with Jesus but enjoyed a lifetime with the indwelling Holy Spirit, making sense of those years. And what of the Holy Spirit? I decided to look deeper than mere occurrence.

Hasn’t Moses12 given you the law? Yet not one of you (οὐδεὶς ἐξ ὑμῶν) keeps the law! Why do you want to kill me?13 The Greek word translated keeps was actually ποιεῖ (a form of ποιέω) rather than τήρει (a form of τηρέω) or φύλασσε (a form of φυλάσσω). So Jesus said to Jewish leaders14 (οἱ Ἰουδαῖοι), “not one of you does the law”? That sounds ridiculous on the face of it.

Jewish leaders were all about doing the law. Of course, one of the more salient features of the Gospels is that Jewish leaders were “all about doing the law” in much the same way I was all about doing compliance, to minimize my experience of being screamed at, to maximize my experience of being thought of and spoken of well, all for my praise and my glory. And Jesus was never all about looking at things “on the face of it” but on the heart.

It was past time to take ἐξ more seriously: Jesus said to Jewish leaders, “nothing out of you” or “from within you does the law.” In other words, nothing out of them or from within them loved God or their neighbor with the love God supplies through his own indwelling Holy Spirit (Mark 12:28-31 NET).

Now one of the experts in the law came and heard them debating. 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 [Table]. 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” [Table].

The Jewish leaders (and I) were like actors pretending to love like God by our own skill and in our own strength (weakened through the flesh). Only John recorded the disturbing words Jesus spoke to those Judeans who had believed (“and continued to believe”; Perfect Tense) him15 (πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους): You people are from your father the devil, and you want to do what your father desires.16 It may not have been the best way to win friends and influence people, but it was perhaps the only way to tell his followers the truth about the evil within them, that evil Paul would later describe as the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires.17

John also recorded Jesus saying (John 16:4b-6 NET):

I did not tell you these things (John 15:1-16:4a) from the beginning because I was with you [Table]. But now I am going to the one who sent me, and not one of you (οὐδεὶς ἐξ ὑμῶν) is asking me, ‘Where are you going?’ Instead your hearts are filled with sadness because I have said these things to you.

Though Jesus’ word and his presence had already created in his disciples what Paul would later describe as the new man (τὸν καινὸν ἄνθρωπον) who has been created in God’s image—in righteousness and holiness that comes from truth,18 it was weak compared to the old man apart from Jesus’ own indwelling Spirit. “Nothing out of you” or “from within you is asking me” the most obvious question, Jesus marveled. They were focused instead on their own feelings.

So now, when I come to—Not one of them (οὐδεὶς ἐξ αὐτῶν) was lost except the one destined for destruction19—it is much easier to hear: “Nothing out of” or “from within them was lost (LSV: destroyed) except the one destined for destruction” (KJV: the son of perdition), e.g., the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires.20

I wondered for a moment or two at ἀπώλετο, translated was lost (NET), is lost (KJV) and were destroyed (LSV), a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω in the 2nd aorist tense and indicative mood. But Bill Mounce answered my concern in his article, “The Aorist is so much more than a past tense”:

I like Con Campbell’s word picture of the aorist. You are in a helicopter over the parade, looking at the parade as a whole. Buist Fanning talks about seeing the action from the outside as a whole rather than from inside the action (i.e., being part of the parade).

Because this is the basic genius of the aorist, it can have a phenomenally wide range of usage. You can be looking at the action as a whole but paying special attention to the beginning (“ingressive”) or to the end (“consummative”). It can describes [sic] something that simply is regardless of any time reference (“gnomic”).

But my favorite is to [sic] proleptic (futuristic) use of the aorist. Because time is secondary, the aorist can describe a future event and emphasize the certainty of the action. It is not a common usage, but it does show how we need to keep the idea of “time” in its proper place.

So, Jesus did not refer to Judas Iscariot any more or any less than He referred to me or anyone or everyone else. What Scripture, what Writing did this fulfill once and for all? Nothing less than the Name of God:

Masoretic Text

Septuagint

Exodus 34:6, 7a (Tanakh)

Exodus 34:6, 7a (NET)

Exodus 34:6, 7a (NETS)

Exodus 34:6, 7a (English Elpenor)

And HaShem passed by before [Moses], and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth [Table]; The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness, And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful [Table] And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true,
keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty [Table]; keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished,” and preserving righteousness and doing mercy for thousands, taking away acts of lawlessness and of injustice and sins, and he will not acquit the guilty person [Table], and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty;

According to a note (62) in the NET Jesus quoted from Deuteronomy 6:4, 5 and Joshua 22:5. A table comparing the Greek of his quotation in Mark 12:29b, 30 to that of the Septuagint follows.

Mark 12:29b, 30 (NET Parallel Greek)

Deuteronomy 6:4b, 5; Joshua 22:5b (Septuagint BLB)

Deuteronomy 6:4b, 5; Joshua 22:5b (Septuagint Elpenor)

ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν, καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου [Table]
ἐξ ὅλης τῆς διανοίας
Ακουε, ᾿Ισραήλ· Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι καὶ ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου
ἐξ ὅλης τῆς διανοίας

Mark 12:29b, 30 (NET)

Deuteronomy 6:4b, 5; Joshua 22:5b (NETS)

Deuteronomy 6:4b, 5; Joshua 22:5b (English Elpenor)

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. Hear, O Israel: The Lord our God is one Lord. And you shall love the Lord your God with the whole of your mind and with the whole of your soul and with the whole of your power.
…with all your mind…
Hear, O Israel, The Lord our God is one Lord. And thou shalt love the Lord thy God with all thy mind, and with all thy soul, and all thy strength.
…with all your mind…

According to a note (63) in the NET Jesus quoted from Leviticus 19:18. A table comparing the Greek of his quotation in Mark 12:31a to that of the Septuagint follows.

Mark 12:31a (NET Parallel Greek)

Leviticus 19:18b (Septuagint BLB)

Leviticus 19:18b (Septuagint Elpenor)

ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν [Table] ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν

Mark 12:31a (NET)

Leviticus 19:18b (NETS)

Leviticus 19:18b (English Elpenor)

Love your neighbor as yourself you shall love your neighbor as yourself thou shalt love thy neighbour as thyself

Tables comparing Deuteronomy 6:4 and Joshua 22:5 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 6:4 and Joshua 22:5 in the Septuagint (BLB and Elpenor), and tables comparing John 17:21; 12:30; Luke 4:27 and John 7:19 in the KJV and NET follow.

Deuteronomy 6:4 (Tanakh)

Deuteronomy 6:4 (KJV)

Deuteronomy 6:4 (NET)

HEAR, O ISRAEL: THE HaShem OUR GOD, THE HaShem IS ONE. Hear, O Israel: The LORD our God is one LORD: Hear, O Israel: The Lord is our God, the Lord is one!

Deuteronomy 6:4 (Septuagint BLB)

Deuteronomy 6:3b, 4 (Septuagint Elpenor)

καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος τοῖς υἱοῖς Ισραηλ ἐν τῇ ἐρήμῳ ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν Tκαὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος τοῖς υἱοῖς ᾿Ισραὴλ ἐν τῇ ἐρήμῳ, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου. (4) ῎Ακουε, ᾿Ισραήλ· Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι

Deuteronomy 6:4 (NETS)

Deuteronomy 6:3b, 4 (English Elpenor)

And these are the statutes and the judgments, which the Lord commanded to the sons of Israel in the wilderness as they were coming out from the land of Egypt. Hear, O Israel: The Lord our God is one Lord. and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt. (4) Hear, O Israel, The Lord our God is one Lord.

Joshua 22:5 (Tanakh)

Joshua 22:5 (KJV)

Joshua 22:5 (NET)

But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. But carefully obey the commands and instructions Moses the Lord’s servant gave you. Love the Lord your God, follow all his instructions, obey his commands, be loyal to him, and serve him with all your heart and being!”

Joshua 22:5 (Septuagint BLB)

Joshua 22:5 (Septuagint Elpenor)

ἀλλὰ φυλάξασθε ποιεῖν σφόδρα τὰς ἐντολὰς καὶ τὸν νόμον ὃν ἐνετείλατο ἡμῖν ποιεῖν Μωυσῆς ὁ παῖς κυρίου ἀγαπᾶν κύριον τὸν θεὸν ὑμῶν πορεύεσθαι πάσαις ταῖς ὁδοῖς αὐτοῦ φυλάξασθαι τὰς ἐντολὰς αὐτοῦ καὶ προσκεῖσθαι αὐτῷ καὶ λατρεύειν αὐτῷ ἐξ ὅλης τῆς διανοίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν ἀλλὰ φυλάξασθε σφόδρα ποιεῖν τὰς ἐντολὰς καὶ τὸν νόμον, ὃν ἐνετείλατο ἡμῖν ποιεῖν Μωυσῆς ὁ παῖς Κυρίου, ἀγαπᾶν Κύριον τὸν Θεὸν ἡμῶν, πορεύεσθαι πάσαις ταῖς ὁδοῖς αὐτοῦ, φυλάξασθαι τὰς ἐντολὰς αὐτοῦ καὶ προσκεῖσθαι αὐτῷ καὶ λατρεύειν αὐτῷ ἐξ ὅλης τῆς διανοίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν

Joshua 22:5 (NETS)

Joshua 22:5 (English Elpenor)

But take great care to do the ordinances and the law that Moyses the servant of the Lord commanded you to do: to love the Lord your God, to walk by all his ways, to keep his ordinances and to hold fast to him and to serve him with all your mind and with all your soul.” But take great heed to do the commands and the law, which Moses the servant of the Lord commanded you to do; to love the Lord our God, to walk in all his ways, to keep his commands, and to cleave to him, and serve him with all your mind, and with all your soul.

John 17:21 (NET)

John 17:21 (KJV)

that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

John 17:21 (NET Parallel Greek)

John 17:21 (Stephanus Textus Receptus)

John 17:21 (Byzantine Majority Text)

ἵνα πάντες ἓν ὦσιν, καθὼς σύ, |πάτερ|, ἐν ἐμοὶ καγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας

John 12:30 (NET)

John 12:30 (KJV)

Jesus said, “This voice has not come for my benefit but for yours. Jesus answered and said, This voice came not because of me, but for your sakes.

John 12:30 (NET Parallel Greek)

John 12:30 (Stephanus Textus Receptus)

John 12:30 (Byzantine Majority Text)

ἀπεκρίθη |Ἰησοῦς| καὶ εἶπεν · οὐ δι᾿ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι᾿ ὑμᾶς απεκριθη ο ιησους και ειπεν ου δι εμε αυτη η φωνη γεγονεν αλλα δι υμας απεκριθη ο ιησους και ειπεν ου δι εμε αυτη η φωνη γεγονεν αλλα δι υμας

Luke 4:27 (NET)

Luke 4:27 (KJV)

And there were many lepers in Israel in the time of the prophet Elisha, yet none of them was cleansed except Naaman the Syrian.” And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.

Luke 4:27 (NET Parallel Greek)

Luke 4:27 (Stephanus Textus Receptus)

Luke 4:27 (Byzantine Majority Text)

καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος και πολλοι λεπροι ησαν επι ελισσαιου του προφητου εν τω ισραηλ και ουδεις αυτων εκαθαρισθη ει μη νεεμαν ο συρος και πολλοι λεπροι ησαν επι ελισσαιου του προφητου εν τω ισραηλ και ουδεις αυτων εκαθαρισθη ει μη νεεμαν ο συρος

John 7:19 (NET)

John 7:19 (KJV)

Hasn’t Moses given you the law? Yet not one of you keeps the law! Why do you want to kill me?” Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?

John 7:19 (NET Parallel Greek)

John 7:19 (Stephanus Textus Receptus)

John 7:19 (Byzantine Majority Text)

Οὐ Μωϋσῆς |δέδωκεν| ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι ου μωσης δεδωκεν υμιν τον νομον και ουδεις εξ υμων ποιει τον νομον τι με ζητειτε αποκτειναι ου μωσης δεδωκεν υμιν τον νομον και ουδεις εξ υμων ποιει τον νομον τι με ζητειτε αποκτειναι

1 Mark 8:16b (NET) Table

2 Mark 8:15b (NET)

3 The Stehanus Textus Receptus, Byzantine Majority Text and NA28 had ἑαυτὸν (KJV: himself) here. In other words, Jesus protects Himself (including those who are his).

4 1 John 5:18a (LSV)

5 The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: one) here. The Net parallel Greek text and NA28 did not.

6 The NET parallel Greek text and NA28 had καμοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εμοι (KJV: andme).

7 John 17:6 (LSV) Table

8 John 17:9, 10 (LSV)

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

11 Luke 4:27 (NET)

13 John 7:19 (NET)

14 John 7:15 (NET); see NET note 32

15 John 8:31a (NET)

16 John 8:44a (NET) Table

17 Ephesians 4:22b (NET)

18 Ephesians 4:24b (NET)

19 John 17:12b (NET) Table

20 Ephesians 4:22b (NET)

A Shadow of the Good Things, Part 10

My mother told the following story about her firstborn son:

His father worked the evening shift. Perhaps it was the only shift the young man could get. Perhaps he did it deliberately to earn more per hour. She was alone with their infant son in the afternoon in an upstairs city apartment in summer heat. She put her firstborn in a stroller and pushed him up the street to a corner dairy for a chocolate milkshake.

As they sat in the shade outside the dairy, she offered her son his first taste of chocolate milkshake. He grabbed it from her and wouldn’t let go. There wasn’t money for another. She wasn’t at all certain her husband would agree that there had been money for the first one. So, the twenty-three-year-old mother did without while her son drank too much, too soon for one so small.

I’ve heard that story many times. The time I recall most now, I was telling it myself as my sister and I reminisced after Mom’s death. Like Scrooge pleading to “sponge away the writing on this stone,”1 I tried vainly once again to repent of a deed done before I have any memory of doing it. My sister laughed and said, “She told that story because she thought it was funny. She loves you.”

I’ve reacted to that story many different ways at different times throughout my life. I don’t think it’s funny—not now. Though I don’t recall the event, I am all too familiar with that child. He is the sin that lives in me.2 He is the evilpresent with me when I want to do good.3 He is the old man who is being corrupted in accordance with deceitful desires.4 He is unrestrained will: “I want.”

Though I say “unrestrained,” he was constrained somewhat by his stroller and the shortened reach of his chubby little arms. Do you still think he is funny? If I shout it in German, “Ich will!” perhaps you can hear the very worst of Adolf Hitler incipient in that child’s lust, a child who wouldn’t even share a chocolate milkshake with his own mother. Grant him power and he will covet and steal; he will rape and murder; he will try to conquer the world, shrieking a damnable lie: I AM AND THERE IS NO OTHER! No one I know has caused more harm to me or the people I love. And there is no one I would rather see condemned to the lake of fire for all eternity.

In another essay I began to consider the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS) in Leviticus 16:8 (KJV, Septuagint) [Table]. And in another essay I wrote:

Truthfully, my religious mind wants I am unspiritual, sold into slavery to sin (Romans 7:14b NET) to apply to the old man who is being corrupted in accordance with deceitful desires.3 My old man may well be the proximate cause of my unspirituality and slavery to sin, but Paul described an I, as I am seen here and now, that is comprised of both an old man and a new man who has been created in God’s image—in righteousness and holiness that comes from truth:4 For I want to do the good, he wrote, but I cannot do it.5

My sister was right: my mother loved me even before I was “comprised of both an old man and a new man who has been created in God’s image.” She didn’t grab me by the ankles and bash my brains out on the hot pavement that day. The words the only true God spoke through Isaiah the prophet to Cyrus, another old man more powerful than mine, follow:

Masoretic Text

Septuagint

Isaiah 45:4-8 (Tanakh/KJV)

Isaiah 45:4-8 (NET)

Isaiah 45:4-8 (NETS)

Isaiah 45:4-8 (English Elpenor)

For Jacob my servant’s sake, and Israel mine elect (בְּחִירִ֑י), I have even called thee [e.g., Cyrus] by thy name: I have surnamed thee, though thou hast not known me. For the sake of my servant Jacob, Israel, my chosen one (bāḥîr, בחירי), I call you by name and give you a title of respect, even though you do not submit to me. For the sake of my servant Iakob and Israel my chosen (τοῦ ἐκλεκτοῦ μου), I will call you by name and receive you, but you did not know me, For the sake of my servant Jacob, and Israel mine elect (τοῦ ἐκλεκτοῦ μου), I will call thee by thy name, and accept thee: but thou hast not known me.
I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: I am the Lord, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me. because I am the Lord God, and there is no other god besides me, and you did not know me, For I am the Lord God, and there is no other God beside me; I strengthened thee, and thou hast not known me.
That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I do this so people will recognize from east to west that there is no God but me; I am the Lord, I have no peer. so that they who are from the rising of the sun and from its going down may know that there is no one besides me; I am the Lord God, and there is no other. That they that [come] from the east and they that [come] from the west may know that there is no God but me. I am the Lord God, and there is none beside.
I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I am the one who forms light and creates darkness; the one who brings about peace and creates calamity. I am the Lord, who accomplishes all these things. I am the one who has prepared light and made darkness, who makes peace and creates evils; I am the Lord who does all these things. I am he that prepared light, and formed darkness; who make peace, and create evil; I am the Lord God, that does all these things.
Drop down, ye heavens, from above (מִמַּ֔עַל), and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. O sky, rain down from above (maʿal, ממעל)! Let the clouds send down showers of deliverance! Let the earth absorb it so salvation may grow and deliverance may sprout up along with it. I, the Lord, create it.’” Let heaven rejoice from above (ἄνωθεν), and let the clouds shower down righteousness; let the earth bring forth mercy, and let it bring forth righteousness as well; I am the Lord who created you. Let the heaven rejoice from above (ἄνωθεν), and let the clouds rain righteousness: let the earth bring forth, and blossom [with] mercy, and bring forth righteousness likewise: I am the Lord that created thee.

Though I was born evil incarnate,5 not yet born from above (γεννηθῆναι ἄνωθεν),6 that evil dwelt by the grace of God in a cute and cuddly package. Most women by the grace of God find that cute and cuddly infant package adorable and appealing. I was born by the grace of God through an intensely intimate process that made my birth and my existence uniquely special to my mother. And so, I lived, not by any virtue of my own, but by the grace of a loving God who gave me a mother who loved me and hoped for me and named me Daniel, that I would grow to stand alone, if necessary, with God.

I’m torn here because I want to get back to studying the Bible but I know my mother would argue with my assessment of myself. It seems obligatory to address how I fooled my mother a large portion, if not most, of the time. I think it boils down to the same thing that surprises me now about the direct honesty of that evil infant. I can only rationalize it as naive ignorance. My earliest memory of my own motivation was that I wanted my mother, my father, anyone, everyone really, to think well of me, to speak well of me. I would attempt to do almost anything to hear their praise.

Trying to please all the people all of the time to win their praise was exhausting and led directly to what some call defiance. My little brother began life with that strategy. It seemed stupid and annoying to me, a waste of time when one is weak and unarmed. If you can’t please all the people all of the time and you can’t kill all the people all of the time, one must compromise: compliance rather than defiance is that compromise.

I tried to the best of my ability to comply as much as I was able with the demands of those I couldn’t kill or intimidate. Compliance can seem like obedience, even righteousness, to those who look on external appearance only. Compliance, to optimize my experience of winning the praise of others, fooled me, too. I wasn’t subtle enough to imagine any righteousness beyond compliance.

Jesus saying, Woe to you7 when all people speak well of you, for their ancestors did the same things8 to the false prophets,9 was just word salad to me. But in the right circumstances at the right time and place I could nod and “yea, verily” with the best of them, without ever hearing Jesus’ aspersion on the meaning of my life. Eventually, I was so accustomed to my strategy of maximizing praise and minimizing being screamed at by the minimal level of compliance required, even when I tried to learn from the Bible I only heard what I expected to hear.

John wrote (1 John 5:16 NET):

If anyone sees his fellow Christian (τὸν ἀδελφὸν αὐτοῦ) committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not say that he should ask about that.

The fellow Christian John described here was also an I, as I am seen here and now, an I comprised of both an old man and a new man who has been created in God’s image—in righteousness and holiness that comes from truth.10 This I is not the same as everyone fathered by God (1 John 5:18 NET [Table]):

We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one ( πονηρὸς) cannot touch him.

This I is the new man who has been created in God’s image—in righteousness and holiness that comes from truth.11 The evil one cannot touch (οὐχ ἅπτεται) him. In other words, the old man and the new man are distinct, though both dwell together within John’s fellow Christian. The Greek word ἅπτεται (NET: touch) is a passive form of ἅπτω in the middle voice: “to fasten to, touch, grab, attach, cling; to reach, get as far as.” To my mind cannot implies οὐ δύναται in Greek: an inability, a lack of power. But this is οὐχ ἅπτεται, “does not touch.” The old man, the devil, evil does not touch the new man, period, end of statement.

Making God the subject of the clause—but God protects the one he has fathered—while not wrong exactly, is not what the Greek actually says. The subject of this clause is γεννηθεὶς (NET: the one he has fathered): “the one he has fathered protects him.” The NET translators didn’t distinguish12 between the everyone fathered by God (πᾶς γεγεννημένος ἐκ τοῦ θεοῦ) who does not sin (οὐχ ἁμαρτάνει) from the fellow Christian13 (τὸν ἀδελφὸν; literally, “the brother”) who does.

I assume that γεννηθεὶς (NET: the one he has fathered) refers to Jesus and his work on the cross in union with the new man who has been created in God’s image,14 while αὐτόν15 (him) refers back to the singular πᾶς (NET: everyone) of everyone fathered by God.16

John made a similar distinction between his Dear friends (ἀγαπητοί, a form of ἀγαπητός) and the new man earlier in this same letter:

1 John 3:2 (NET)

1 John 3:6 (NET)

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We17 know that whenever it is revealed we will be like him because we will see him just as he is. Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.

1 John 3:2 (NET Parallel Greek)

1 John 3:6 (NET Parallel Greek)

ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν

The NET translators chose whenever it is revealed for ἐὰν φανερωθῇ, where the KJV translators chose when he shall appear. Either way, we will be (ἐσόμεθα, a form of εἰμί) like him (i.e., like God, NET or like Jesus, KJV) at some future time because we will see (ὀψόμεθα, a form of ὁράω) him just as he is.18 This likeness to God or Jesus should, at a minimum, entail not sinning. And John confirmed that everyone who sins has neither seen (ἑώρακεν, another from of ὁράω) him nor known (ἔγνωκεν, a form of γινώσκω) him.19

Paul echoed and clarified this concept for John’s Dear friends (1 Corinthians 13:12 NET):

For now we see (βλέπομεν, a form of βλέπω) in a mirror indirectly, but then we will see face to face. Now I know (γινώσκω) in part, but then I will know fully (ἐπιγνώσομαι, a form of ἐπιγινώσκω), just as I have been fully known (ἐπεγνώσθην, another form of ἐπιγινώσκω).

This leads to the conclusion that John’s more absolute—has neither seen him nor known him—denoted everyone who sins (πᾶς ἁμαρτάνων) as the old man who is being corrupted in accordance with deceitful desires.20 Conversely, Everyone who resides in him does not sin, refers to the new man who has been created in God’s image—in righteousness and holiness that comes from truth.21

So, returning to the evil one ( πονηρὸς) cannot touch (οὐχ ἅπτεται) him (αὐτοῦ):22 the NET translators apparently understood αὐτοῦ as a personal pronoun in the genitive case. I am more inclined to understand αὐτοῦ as an adverb: “the evil one does not touch here,” or “there.” In other words, John described the new man as a holy place where God the Father, God the Son and God the Holy Spirit meets with the new man who has been created in God’s image—in righteousness and holiness that comes from truth as One.

I have lived as the old man, bereft of the new man. I am living as the new man, frustrated at times by that old man. I hope to live as the new man, separated entirely from the old man. When I began to consider the final judgment as a potential deadline for Jesus to have drawn all to Himself, I thought it was mostly for my convenience.

I have no authority or standing to tell Jesus that He can draw no one to Himself afterward, but final judgment is like an event horizon I have difficulty seeing beyond. While I am aware of no Christian theology which addresses Jesus’ drawing of all to Himself, or the impact of that drawing on the judgment of this world and the ruler of this world being driven out, I can’t now go back and pretend that I don’t hear Him saying (John 12:31, 32 NET):

Now is the judgment of this world; now the ruler of this world will be driven out. And I, when (ἐὰν) I am lifted up from the earth, will draw all23…to myself.

Considering the old man who is being corrupted in accordance with deceitful desires,24 the sin that lives in me,25 as that which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS) in Leviticus 16:8 (KJV, Septuagint) [Table] adds an interesting line of evidence to that convenience of my choice. Rashi’s commentary to Leviticus 16:8 reads:

And Aaron shall place lots upon the two he-goats: He would place one [he-goat] on his right and one on his left. Then, he would insert both his hands into an urn [which contained two lots, one bearing the inscription “to the Lord” and the other “to Azazel.” These lots were mixed up, and Aaron, with both hands inside the urn] took one lot in his right hand and the other in his left hand, and he would place them upon them [the he-goats]: [The one] upon which [he placed the lot] with the inscription “to the Lord,” would be for God, while the one upon which [he placed the lot] with the inscription “to Azazel,” would be sent off to Azazel. — [Yoma 39a]

Azazel: This is a strong and hard mountain, [with] a high cliff, as the Scripture says [in describing Azazel] (verse 22 below),“a precipitous land (אֶרֶץ גְּזֵרָה),” meaning a cut-off land [i.e., a sheer drop]. — [Torath Kohanim 16:28; Yoma 67b]

Assuming that Rashi was reaching back into an actual institutional memory of this ceremony, Jesus seems to have alluded to it in his description of final judgment (Matthew 25:31-33 NET):

When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. All the nations will be assembled before him, and he will separate people (αὐτοὺς) one from another like a shepherd separates the sheep from (ἀπὸ) the goats [Table]. He will put the sheep on his right and the goats on his left.

I’ll pick this up in another essay.

Tables comparing Isaiah 45:4; 45:5; 45:6; 45:7 and 45:8 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 45:4; 45:5; 45:6; 45:7 and 45:8 in the Septuagint (BLB and Elpenor), and tables comparing Luke 6:26 and 1 John 3:2 in the NET and KJV follow.

Isaiah 45:4 (Tanakh)

Isaiah 45:4 (KJV)

Isaiah 45:4 (NET)

For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. For the sake of my servant Jacob, Israel, my chosen one, I call you by name and give you a title of respect, even though you do not submit to me.

Isaiah 45:4 (Septuagint BLB)

Isaiah 45:4 (Septuagint Elpenor)

ἕνεκεν Ιακωβ τοῦ παιδός μου καὶ Ισραηλ τοῦ ἐκλεκτοῦ μου ἐγὼ καλέσω σε τῷ ὀνόματί σου καὶ προσδέξομαί σε σὺ δὲ οὐκ ἔγνως με ἕνεκεν τοῦ παιδός μου ᾿Ιακὼβ καὶ ᾿Ισραὴλ τοῦ ἐκλεκτοῦ μου, ἐγὼ καλέσω σε τῷ ὀνόματί σου καὶ προσδέξομαί σε, σὺ δὲ οὐκ ἔγνως με

Isaiah 45:4 (NETS)

Isaiah 45:4 (English Elpenor)

For the sake of my servant Iakob and Israel my chosen, I will call you by name and receive you, but you did not know me, For the sake of my servant Jacob, and Israel mine elect, I will call thee by thy name, and accept thee: but thou hast not known me.

Isaiah 45:5 (Tanakh)

Isaiah 45:5 (KJV)

Isaiah 45:5 (NET)

I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: I am the Lord, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me.

Isaiah 45:5 (Septuagint BLB)

Isaiah 45:5 (Septuagint Elpenor)

ὅτι ἐγὼ κύριος ὁ θεός καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ θεός καὶ οὐκ ᾔδεις με ὅτι ἐγὼ Κύριος ὁ Θεός, καὶ οὐκ ἔστι πλὴν ἐμοῦ Θεός, ἐνίσχυσά σε καὶ οὐκ ᾔδεις με

Isaiah 45:5 (NETS)

Isaiah 45:5 (English Elpenor)

because I am the Lord God, and there is no other god besides me, and you did not know me, For I am the Lord God, and there is no other God beside me; I strengthened thee, and thou hast not known me.

Isaiah 45:6 (Tanakh)

Isaiah 45:6 (KJV)

Isaiah 45:6 (NET)

That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I do this so people will recognize from east to west that there is no God but me; I am the Lord, I have no peer.

Isaiah 45:6 (Septuagint BLB)

Isaiah 45:6 (Septuagint Elpenor)

ἵνα γνῶσιν οἱ ἀπὸ ἀνατολῶν ἡλίου καὶ οἱ ἀπὸ δυσμῶν ὅτι οὐκ ἔστιν πλὴν ἐμοῦ ἐγὼ κύριος ὁ θεός καὶ οὐκ ἔστιν ἔτι ἵνα γνῶσι οἱ ἀπ᾿ ἀνατολῶν ἡλίου καὶ οἱ ἀπὸ δυσμῶν, ὅτι οὐκ ἔστι Θεὸς πλὴν ἐμοῦ· ἐγὼ Κύριος ὁ Θεός, καὶ οὐκ ἔστιν ἔτι

Isaiah 45:6 (NETS)

Isaiah 45:6 (English Elpenor)

so that they who are from the rising of the sun and from its going down may know that there is no one besides me; I am the Lord God, and there is no other. That they that [come] from the east and they that [come] from the west may know that there is no God but me. I am the Lord God, and there is none beside.

Isaiah 45:7 (Tanakh)

Isaiah 45:7 (KJV)

Isaiah 45:7 (NET)

I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I am the one who forms light and creates darkness; the one who brings about peace and creates calamity. I am the Lord, who accomplishes all these things.

Isaiah 45:7 (Septuagint BLB)

Isaiah 45:7 (Septuagint Elpenor)

ἐγὼ ὁ κατασκευάσας φῶς καὶ ποιήσας σκότος ὁ ποιῶν εἰρήνην καὶ κτίζων κακά ἐγὼ κύριος ὁ θεὸς ὁ ποιῶν ταῦτα πάντα ἐγὼ ὁ κατασκευάσας φῶς καὶ ποιήσας σκότος, ὁ ποιῶν εἰρήνην καὶ κτίζων κακά· ἐγὼ Κύριος ὁ Θεὸς ὁ ποιῶν πάντα ταῦτα

Isaiah 45:7 (NETS)

Isaiah 45:7 (English Elpenor)

I am the one who has prepared light and made darkness, who makes peace and creates evils; I am the Lord who does all these things. I am he that prepared light, and formed darkness; who make peace, and create evil; I am the Lord God, that does all these things.

Isaiah 45:8 (Tanakh)

Isaiah 45:8 (KJV)

Isaiah 45:8 (NET)

Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. O sky, rain down from above! Let the clouds send down showers of deliverance! Let the earth absorb it so salvation may grow and deliverance may sprout up along with it. I, the Lord, create it.’”

Isaiah 45:8 (Septuagint BLB)

Isaiah 45:8 (Septuagint Elpenor)

εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην ἀνατειλάτω ἡ γῆ ἔλεος καὶ δικαιοσύνην ἀνατειλάτω ἅμα ἐγώ εἰμι κύριος ὁ κτίσας σε εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν, καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην· ἀνατειλάτω ἡ γῆ καὶ βλαστησάτω ἔλεος, καὶ δικαιοσύνην ἀνατειλάτω ἅμα· ἐγώ εἰμι Κύριος ὁ κτίσας σε

Isaiah 45:8 (NETS)

Isaiah 45:8 (English Elpenor)

Let heaven rejoice from above, and let the clouds shower down righteousness; let the earth bring forth mercy, and let it bring forth righteousness as well; I am the Lord who created you. Let the heaven rejoice from above, and let the clouds rain righteousness: let the earth bring forth, and blossom [with] mercy, and bring forth righteousness likewise: I am the Lord that created thee.

Luke 6:26 (NET)

Luke 6:26 (KJV)

Woe to you when all people speak well of you, for their ancestors did the same things to the false prophets. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

Luke 6:26 (NET Parallel Greek)

Luke 6:26 (Stephanus Textus Receptus)

Luke 6:26 (Byzantine Majority Text)

οὐαὶ ὅταν ὑμᾶς |καλῶς| εἴπωσιν πάντες οἱ ἄνθρωποι· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν ουαι υμιν οταν καλως υμας ειπωσιν παντες οι ανθρωποι κατα ταυτα γαρ εποιουν τοις ψευδοπροφηταις οι πατερες αυτων ουαι οταν καλως υμας ειπωσιν οι ανθρωποι κατα ταυτα γαρ εποιουν τοις ψευδοπροφηταις οι πατερες αυτων

1 John 3:2 (NET)

1 John 3:2 (KJV)

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him because we will see him just as he is. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

1 John 3:2 (NET Parallel Greek)

1 John 3:2 (Stephanus Textus Receptus)

1 John 3:2 (Byzantine Majority Text)

ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν

2 Romans 7:17b (NET) Table; Romans 7:20b (NET) Table

3 Romans 7:21 (NET)

4 Ephesians 4:22b (NET)

6 John 3:7 (NET)

7 The Stephanus Textus Receptus had υμιν (KJV: unto you) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not (NET note 87).

9 Luke 6:26 (NET)

10 Ephesians 4:22b (NET)

11 Ephesians 4:22b (NET)

12 NET note 49

13 1 John 5:16a (NET)

14 Ephesians 4:24a (NET)

15 The NA28, Stephanus Textus Receptus and Byzantine Majority Text had τηρει εαυτον (KJV: keepeth himself) here. If one does not distinguish (NET note 49) between the new man and the sinning Christian, this becomes unintelligible: “the sinning Christian keepeth himself from sinning.”

16 1 John 5:18a (NET) Table

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

18 1 John 3:2b (NET)

19 1 John 3:6b (NET)

20 Ephesians 4:22b (NET)

21 Ephesians 4:24b (NET)

22 1 John 5:18b (NET)

23 I dropped the word people here, because that limitation is not in the Greek text: πάντας ἑλκύσω πρὸς ἐμαυτόν.

24 Ephesians 4:22b (NET)

25 Romans 7:20b (NET) Table

Nothing True, Part 6

Eliphaz continued his criticism of Job’s lament:

Masoretic Text

Septuagint

Job 4:10 (Tanakh/KJV)

Job 4:10 (NET)

Job 4:10 (NETS)

Job 4:10 (English Elpenor)

The roaring (שַֽׁאֲגַ֣ת) of the lion, and the voice of the fierce lion, and the teeth of the young lions are broken. There is the roaring (šᵊ’āḡâ, שאגת) of the lion and the growling of the young lion, but the teeth of the young lions are broken. The strength (σθένος) of the lion and the voice of the lioness and the pride of dragons was extinguished; The strength (σθένος) of the lion, and the voice of the lioness, and the exulting cry of serpents are quenched.

The only way I know how to understand that there was “nothing true” in Eliphaz’s argument is to compare it to other Scriptures. I’ll spend some time here on שַֽׁאֲגַ֣ת (šᵊ’āḡâ) (see table below).

Masoretic Text

Septuagint

Job 3:24 (Tanakh/KJV) Table

Job 3:24 (NET)

Job 3:24 (NETS) Table

Job 3:24 (English Elpenor)

For my sighing (אַנְחָתִ֣י) cometh before I eat, and my roarings (שַֽׁאֲגֹתָֽי) are poured out like the waters. For my sighing (‘ănāḥâ, אנחתי) comes in place of my food, and my groanings (šᵊ’āḡâ, שאגתי) flow forth like water. For sighing (στεναγμός) comes before my food, and I cry, gripped (συνεχόμενος) by fear (φόβῳ). For my groaning (στεναγμός) comes before my food, and I weep being beset (συνεχόμενος) with terror (φόβῳ).

Here, in the Masoretic text it becomes clear that Eliphaz used essentially the same word, שַֽׁאֲגַ֣ת (šᵊ’āḡâ), for the roaring of the lion that Job used for his own roarings or groanings: שַֽׁאֲגֹתָֽי (šᵊ’āḡâ). Though the Septuagint doesn’t necessarily corroborate שַֽׁאֲגֹתָֽי (šᵊ’āḡâ) here, Job was in pretty good company.

Masoretic Text

Septuagint

Psalm 22:1 (Tanakh/KJV) Table

Psalm 22:1 (NET)

Psalm 21:1, 2 (NETS) Table

Psalm 21:1, 2 (English Elpenor)

My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring (שַֽׁאֲגָתִֽי)? For the music director, according to the tune “Morning Doe”; a psalm of David. My God, my God, why have you abandoned me? I groan (šᵊ’āḡâ, שאגתי) in prayer, but help seems far away. Regarding completion. Over the support at dawn. A Psalm. Pertaining to Dauid. God, my God, attend to me; why did you forsake me? Far away from my deliverance are the words of my transgressions (τῶν παραπτωμάτων μου). [For the end, concerning the morning aid, a Psalm of David.] O God, my God, attend to me: why hast thou forsaken me? the account of my transgressions (τῶν παραπτωμάτων μου) is far from my salvation.

Here, in the Masoretic text David used שַֽׁאֲגָתִֽי (šᵊ’āḡâ), my roaring (Tanakh, KJV) and I groan (NET). Again, the translators of the Septuagint had a different interpretation: τῶν παραπτωμάτων μου, of my transgressions (BLB, Elpenor). In another essay I suggested this difference as a reason for Jesus’ preference for the Hebrew or Aramaic when praying this Psalm (Matthew 27:46; Mark 15:34).

Masoretic Text

Septuagint

Psalm 32:3 (Tanakh/KJV)

Psalm 32:3 (NET)

Psalm 31:3 (NETS)

Psalm 31:3 (English Elpenor)

When I kept silence, my bones waxed old through my roaring (בְּ֜שַֽׁאֲגָתִ֗י) all the day long. When I refused to confess my sin, my whole body wasted away, while I groaned in pain (šᵊ’āḡâ, בשאגתי) all day long. Because I kept silence, my bones grew old from my crying (τοῦ κράζειν με) all day long. Because I kept silence, my bones waxed old, from my crying (τοῦ κράζειν με) all the day.

Here in another psalm of David, בְּ֜שַֽׁאֲגָתִ֗י (šᵊ’āḡâ), through my roaring (Tanakh, KJV) and while I groaned in pain (NET), was translated τοῦ κράζειν με in the Septuagint, from my crying (BLB, Elpenor). The verb κράζειν is an infinitive form of κράζω: “to cry out, call out, call aloud; to bray (sound of a donkey); to croak.” I doubt it implies tears as much as complaint.

The NET translators’ understanding, that keeping silence is a refusal to confess sin, is intriguing. The roaring of the lion…[is] broken1 would seem then to use Job’s own word שַֽׁאֲגֹתָֽי (šᵊ’āḡâ)2 against him, Eliphaz’s implication being that God was “breaking” Job’s refusal to confess his sin through intense suffering. The Hebrew word translated are broken (Tanakh, KJV, NET) was נִתָּֽעוּ (nāṯaʿ), used only here in the Masoretic text. It was translated ἐσβέσθη, a singular form of σβέννυμι in the Septuagint.

I typed “is נתעו singular or plural” into the search bar in Microsoft Bing and got “The Hebrew word נתעו is plural” as a response, but ἐσβέσθη gave me pause. Is נִתָּֽעוּ (nāṯaʿ) plural because the word translated the teeth (וְשִׁנֵּ֖י) in the Masoretic text is plural, or because the roaringand the voiceand the teethare broken? Clearly, the rabbis who translated the Septuagint understood the final clause of Job 4:10 as a reference to γαυρίαμα, a singular noun: “arrogance, pride, exultation, boasting; something that awakens a sense of pride.”

Still, if Eliphaz implied that Job suffered from his refusal to confess sin or his arrogance, he was wrong about the Lord and wrong about Job (Job 1:6-12; 2:1-6). Does this qualify as nothing true3? I’ll keep going.

Masoretic Text

Septuagint

Isaiah 5:29 (Tanakh/KJV)

Isaiah 5:29 (NET)

Isaiah 5:29 (NETS)

Isaiah 5:29 (English Elpenor)

Their roaring (שְׁאָגָ֥ה) shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roar (šᵊ’āḡâ, שאגה) is like a lion’s; they roar like young lions. They growl and seize their prey; they drag it away and no one can come to the rescue. They rush (ὁρμῶσιν) like lions but stand by like a lion’s whelp, and he will seize and roar like a beast, and he will cast them out, and there will be no one who can rescue. They rage (ὁρμῶσιν) as lions, and draw nigh as a lion’s whelps: and he shall seize, and roar as a wild beast, and he shall cast [them] forth, and there shall be none to deliver them.

Here is yet another Greek word ὁρμῶσιν for שְׁאָגָ֥ה (šᵊ’āḡâ), plus different pronouns. It will take a longer look to work this out.

Masoretic Text

Septuagint

Isaiah 5:24, 25 (Tanakh/KJV)

Isaiah 5:24, 25 (NET)

Isaiah 5:24, 25 (NETS) Table

Isaiah 5:24, 25 (English Elpenor)

Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. Therefore, as flaming fire devours straw and dry grass disintegrates in the flames, so their root will rot, and their flower will blow away like dust. For they have rejected the law of the Lord of Heaven’s Armies, they have spurned the commands of the Holy One of Israel. Therefore, as stubble will be burned by a coal of fire and burned up by a weakened flame, so their root will be like fine dust and their blossom go up like dust; for they did not want the law of the Lord Sabaoth but have provoked the oracle of the Holy One of Israel. Therefore as stubble shall be burnt by a coal of fire, and shall be consumed by a violent flame, their root shall be as chaff, and their flower shall go up as dust: for they rejected the law of the Lord of hosts, and insulted the word of the Holy One of Israel.
Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. So the Lord is furious with his people; he lifts his hand and strikes them. The mountains shake, and corpses lie like manure in the middle of the streets. Despite all this, his anger does not subside, and his hand is ready to strike again. And the Lord Sabaoth was enraged with anger against his people, and he laid his hand on them and struck them; the mountains were provoked, and their carcasses became like dung in the middle of the road. In all these things his wrath has not turned away, but his hand is still high. Therefore the Lord of hosts was greatly angered against his people, and he reached forth his hand upon them, and smote them: and the mountains were troubled, and their carcasses were as dung in the midst of the way: yet for all this his anger has not been turned away, but his hand is yet raised.

This is addressed, not to a man refusing to confess a secret sin but, to a nation that has cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.4 His first strike was against the mountains: and the mountains were troubled, and their carcasses were as dung in the midst of the way.5 This poetic description of relatively distant volcanic eruptions or nearer earthquakes6 and rock slides probably killed people, but the blocks and bombs, detritus and debris were mostly the size of dung, maybe manure piles.

In other words, the Lord made it difficult for the people to continue in their ways (Isaiah 1:2-20) through their streets. But everyone “knows” that volcanic eruptions, earthquakes and rock slides are “natural” phenomena that have “nothing to do with communication” from their Creator. So, Despite all this, his anger does not subside, and his hand is ready to strike again.7

Masoretic Text

Septuagint

Isaiah 5:26 (Tanakh/KJV)

Isaiah 5:26 (NET)

Isaiah 5:26 (NETS)

Isaiah 5:26 (English Elpenor)

And he will lift up an ensign to the nations from far, and will hiss (וְשָׁ֥רַק) unto them from the end of the earth: and, behold, they shall come with speed swiftly: He lifts a signal flag for a distant nation, he whistles (šāraq, ושרק) for it to come from the far regions of the earth. Look, they come quickly and swiftly. Therefore, he will raise a signal among the nations that are far away and whistle (συριεῖ) for them from the end of the earth. And behold, they are coming, quickly, swiftly! Therefore shall he lift up a signal to the nations that are afar, and shall hiss (συριεῖ) for them from the end of the earth; and, behold, they are coming very quickly.

This is too provocative to pass by without comment. The translators of the NET and NETS couldn’t bring themselves to have the Lord hiss. Both וְשָׁ֥רַק (šāraq) and συριεῖ, a form of συρίζω, can be translated whistle (NETS) or he whistles (NET). To the reader of Job (Job 1:6-12; 2:1-6) the word hiss in the poetic prophecy of Isaiah implies the means by which the Lord lifts a signal flag for a distant nation: He gave leave for Satan to do what he is ever eager to do to the Lord’s people. But at first glance, the Lord’s promise through Zechariah to gather his redeemed people seems to call this interpretation into question.

Masoretic Text

Septuagint

Zechariah 10:8 (Tanakh/KJV)

Zechariah 10:8 (NET)

Zechariah 10:8 (NETS)

Zechariah 10:8 (English Elpenor)

I will hiss (אֶשְׁרְקָ֥ה) for them, and gather them; for I have redeemed them: and they shall increase as they have increased. I will signal (šāraq, אשרקה) for them and gather them, for I have already redeemed them; then they will become as numerous as they were before. I will signal (σημανῶ) for them and receive them, for I shall redeem them, and they will be as numerous as they were. I will make a sign (σημανῶ) to them, and gather them in; for I will redeem them, and they shall be multiplied according to their number before.

The rabbis who translated the Hebrew text into Greek chose σημανῶ (a form of σημαίνω) here, rather than a form of συρίζω which might be understood as hiss. It appears that they focused on ends in Isaiah 5:26—נֵ֚ס (nēs), an ensign (Tanakh, KJV) or a signal flag (NET); σύσσημον, a signal (Septuagint)8—rather than means.

Masoretic Text

Septuagint

Isaiah 5:27-30 (Tanakh/KJV)

Isaiah 5:27-30 (NET)

Isaiah 5:27-30 (NETS)

Isaiah 5:27-30 (English Elpenor)

None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: None tire or stumble, they don’t stop to nap or sleep. They don’t loosen their belts or unstrap their sandals to rest. They will not hunger nor grow weary nor slumber nor sleep, nor will they loosen their girdles from their waist, nor will the thongs of their sandals be broken; They shall not hunger nor be weary, neither shall they slumber nor sleep; neither shall they loose their girdles from their loins, neither shall their shoe-latchets be broken.
Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind: Their arrows are sharpened, and all their bows are prepared. The hooves of their horses are hard as flint, and their chariot wheels are like a windstorm. their arrows are sharp, and their bows bent; their horses’ hoofs were reckoned as solid rock, the wheels of their chariots as a tempest. Whose arrows are sharp, and their bows bent; their horses’ hoofs are counted as solid rock: their chariot-wheels are as a storm.
Their roaring (שְׁאָגָ֥ה) shall be like a lion, they shall roar (יִשְׁאַ֨ג) like young lions: yea, they shall roar (וְיִנְהֹם֙), and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roar (šᵊ’āḡâ, שאגה) is like a lion’s; they roar (šā’aḡ, ישאג) like young lions. They growl (nāham, וינהם) and seize their prey; they drag it away and no one can come to the rescue. They rush (ὁρμῶσιν) like lions but stand by (παρέστηκαν) like a lion’s whelp, and he will seize and roar (βοήσει) like a beast, and he will cast them out, and there will be no one who can rescue. They rage (ὁρμῶσιν) as lions, and draw nigh (παρέστηκαν) as a lion’s whelps: and he shall seize, and roar (βοήσει) as a wild beast, and he shall cast [them] forth, and there shall be none to deliver them.
And in that day they shall roar (וְיִנְהֹ֥ם) against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. At that time they will growl (nāham, וינהם) over their prey, it will sound like sea waves crashing against rocks. One will look out over the land and see the darkness of disaster, clouds will turn the light into darkness. And he will roar (βοήσει) because of them on that day, like the sound of a surging sea. And they will look to the land, and behold, harsh darkness in their dismay. And he shall roar (βοήσει) on account of them in that day, as the sound of the swelling sea; and they shall look to the land, and, behold, [there shall be] thick darkness in their perplexity.

In the Masoretic text this sounds like the Babylonian conquest of Judah and Jerusalem (2 Kings 25:1-21). In the Septuagint it seems like a reference to the Assyrians failed attempt (2 Kings 19:35-37) to take Jerusalem after they captured the northern kingdom of Israel (2 Kings 17). So, while that might qualify as The roaring of the lion [e.g., the Assyrian army]…[is] broken9 (if Eliphaz actually meant to say that the roaring is broken), it would still refer to an army rather than an individual. Ezekiel, however, referred to an individual.

Masoretic Text

Septuagint

Ezekiel 19:7-9 (Tanakh/KJV)

Ezekiel 19:7-9 (NET)

Ezekiel 19:7-9 (NETS)

Ezekiel 19:7-9 (English Elpenor)

And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring (שַֽׁאֲגָתֽוֹ). He broke down their strongholds and devastated their cities. The land and everything in it was frightened at the sound of his roaring (šᵊ’āḡâ, שאגתו). And he would feed in his rashness and devastated their cities, and he annihilated the land and its fullness, with a voice of his roaring (ὠρύματος αὐτοῦ). And he prowled in his boldness and laid waste their cities, and made the land desolate, and the fullness of it, by the voice of his roaring (ὠρυώματος αὐτοῦ).
Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. The nations—the surrounding regions—attacked him. They threw their net over him; he was caught in their pit. And they gave nations against him from countries all around. And they spread their nets upon him, and he was caught in their destruction. Then the nations set upon him from the countries round about, and they spread their nets upon him: he was taken in their pit.
And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel. And they put him in a muzzle and in a cage. He came to the king of Babylon, and he brought him into custody so that his voice might not be heard on the mountains of Israel. And they put him in chains and in a cage, [and] he came to the king of Babylon; and he cast him into prison, that his voice should not be heard on the mountains of Israel.

This reference to Zedekiah (2 Kings 24:20-25:7) comes closest to what I hear Eliphaz threatening Job, but he did not accuse Job of this: And he prowled in his boldness and laid waste their cities, and made the land desolate, and the fullness of it, by the voice of his roaring.10 If someone were to argue that Ezekiel figuratively addressed all of the disobedient kings of Israel as well as their people in the person of one king of Judah, I wouldn’t raise any objections. The final occurrence of שַֽׁאֲגַ֣ת (šᵊ’āḡâ) in the Masoretic text follows.

Masoretic Text

Septuagint

Zechariah 11:3 (Tanakh/KJV)

Zechariah 11:3 (NET)

Zechariah 11:3 (NETS)

Zechariah 11:3 (English Elpenor)

There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring (שַֽׁאֲגַ֣ת) of young lions; for the pride of Jordan is spoiled. Listen to the howling of shepherds, because their magnificence has been destroyed. Listen to the roaring (šᵊ’āḡâ, שאגת) of young lions, because the thickets of the Jordan have been devastated. There is a sound of shepherds mourning, because their greatness has suffered misery! There is a sound of lions roaring (ὠρυομένων), because the pride of the Jordan has suffered misery. [There is] a voice of the shepherds mourning; for their greatness is brought low: a voice of roaring (ὠρυομένων) lions; for the pride of Jordan is brought down.

Whether Zechariah referred to the howling of princes whose land was devastated or the roar of actual lions in a depopulated region matters very little to my understanding of Eliphaz’s accusation. Though his words and images conjure the flavor and aroma of Scriptures, Eliphaz flung them at Job with no knowledge of the actual situation. There was nothing true in his accusations despite his evocative words: nothing true about God and nothing true of Job. And my religious mind was fooled in the past because it lacked the patience to pursue his arguments in detail.

I’ll continue with this in another essay. A table of the various translations of forms of שְׁאָגָה follows.

Translations of Forms of שְׁאָגָה (šᵊ’āḡâ)

Reference Hebrew KJV / NET BLB / Elpenor NETS / English Elpenor

Job 3:24

שַֽׁאֲגֹתָֽי my roarings / my groanings συνεχόμενος φόβῳ gripped by fear / being beset with terror
Job 4:10 שַֽׁאֲגַ֣ת The roaring / There is the roaring σθένος The strength
Psalm 22:1 שַֽׁאֲגָתִֽי of my roaring / I groan τῶν παραπτωμάτων μου of my transgressions / my transgressions
Psalm 32:3 בְּ֜שַֽׁאֲגָתִ֗י through my roaring / while I groaned in pain τοῦ κράζειν με from my crying
Isaiah 5:29 שְׁאָגָ֥ה Their roaring / Their roar ὁρμῶσιν They rush / They rage
Ezekiel 19:7 שַֽׁאֲגָתֽוֹ of his roaring ὠρύματος αὐτοῦ / ὠρυώματος αὐτοῦ of his roaring
Zechariah 11:3 שַֽׁאֲגַ֣ת of the roaring / to the roaring ὠρυομένων of…roaring / of roaring

Tables comparing Job 4:10; Psalm 32:3; Isaiah 5:29; 5:24; 5:25; 5:26; Zechariah 10:8; Isaiah 5:27; 5:28; 5:30; Ezekiel 19:7; 19:8; 19:9 and Zechariah 11:3 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:10; Psalm 32:3 (31:3); Isaiah 5:29; 5:24; 5:25; 5:26; Zechariah 10:8; Isaiah 5:27; 5:28; 5:30; Ezekiel 19:7; 19:8; 19:9 and Zechariah 11:3 in the Septuagint (BLB and Elpenor) follow.

Job 4:10 (Tanakh)

Job 4:10 (KJV)

Job 4:10 (NET)

The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions are broken. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. There is the roaring of the lion and the growling of the young lion, but the teeth of the young lions are broken.

Job 4:10 (Septuagint BLB)

Job 4:10 (Septuagint Elpenor)

σθένος λέοντος φωνὴ δὲ λεαίνης γαυρίαμα δὲ δρακόντων ἐσβέσθη σθένος λέοντος, φωνὴ δὲ λεαίνης, γαυρίαμα δὲ δρακόντων ἐσβέσθη

Job 4:10 (NETS)

Job 4:10 (English Elpenor)

The strength of the lion and the voice of the lioness and the pride of dragons was extinguished; The strength of the lion, and the voice of the lioness, and the exulting cry of serpents are quenched.

Psalm 32:3 (Tanakh)

Psalm 32:3 (KJV)

Psalm 32:3 (NET)

When I kept silence, my bones waxed old through my roaring all the day long. When I kept silence, my bones waxed old through my roaring all the day long. When I refused to confess my sin, my whole body wasted away, while I groaned in pain all day long.

Psalm 32:3 (Septuagint BLB)

Psalm 31:3 (Septuagint Elpenor)

ὅτι ἐσίγησα ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν

Psalm 31:3 (NETS)

Psalm 31:3 (English Elpenor)

Because I kept silence, my bones grew old from my crying all day long. Because I kept silence, my bones waxed old, from my crying all the day.

Isaiah 5:29 (Tanakh)

Isaiah 5:29 (KJV)

Isaiah 5:29 (NET)

Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roar is like a lion’s; they roar like young lions. They growl and seize their prey; they drag it away and no one can come to the rescue.

Isaiah 5:29 (Septuagint BLB)

Isaiah 5:29 (Septuagint Elpenor)

ὁρμῶσιν ὡς λέοντες καὶ παρέστηκαν ὡς σκύμνος λέοντος καὶ ἐπιλήμψεται καὶ βοήσει ὡς θηρίου καὶ ἐκβαλεῖ καὶ οὐκ ἔσται ὁ ῥυόμενος αὐτούς ὁρμῶσιν ὡς λέοντες καὶ παρέστηκαν ὡς σκύμνοι λέοντος· καὶ ἐπιλήψεται καὶ βοήσει ὡς θηρίον καὶ ἐκβαλεῖ, καὶ οὐκ ἔσται ὁ ρυόμενος αὐτούς

Isaiah 5:29 (NETS)

Isaiah 5:29 (English Elpenor)

They rush like lions but stand by like a lion’s whelp, and he will seize and roar like a beast, and he will cast them out, and there will be no one who can rescue. They rage as lions, and draw nigh as a lion’s whelps: and he shall seize, and roar as a wild beast, and he shall cast [them] forth, and there shall be none to deliver them.

Isaiah 5:24 (Tanakh)

Isaiah 5:24 (KJV)

Isaiah 5:24 (NET)

Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. Therefore, as flaming fire devours straw and dry grass disintegrates in the flames, so their root will rot, and their flower will blow away like dust. For they have rejected the law of the Lord of Heaven’s Armies, they have spurned the commands of the Holy One of Israel.

Isaiah 5:24 (Septuagint BLB)

Isaiah 5:24 (Septuagint Elpenor)

διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνειμένης ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται οὐ γὰρ ἠθέλησαν τὸν νόμον κυρίου σαβαωθ ἀλλὰ τὸ λόγιον τοῦ ἁγίου Ισραηλ παρώξυναν διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνειμένης, ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται· οὐ γὰρ ἠθέλησαν τὸν νόμον Κυρίου σαβαώθ, ἀλλὰ τὸ λόγιον τοῦ ἁγίου ᾿Ισραὴλ παρώξυναν

Isaiah 5:24 (NETS)

Isaiah 5:24 (English Elpenor)

Therefore, as stubble will be burned by a coal of fire and burned up by a weakened flame, so their root will be like fine dust and their blossom go up like dust; for they did not want the law of the Lord Sabaoth but have provoked the oracle of the Holy One of Israel. Therefore as stubble shall be burnt by a coal of fire, and shall be consumed by a violent flame, their root shall be as chaff, and their flower shall go up as dust: for they rejected the law of the Lord of hosts, and insulted the word of the Holy One of Israel.

Isaiah 5:25 (Tanakh)

Isaiah 5:25 (KJV)

Isaiah 5:25 (NET)

Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. So the Lord is furious with his people; he lifts his hand and strikes them. The mountains shake, and corpses lie like manure in the middle of the streets. Despite all this, his anger does not subside, and his hand is ready to strike again.

Isaiah 5:25 (Septuagint BLB)

Isaiah 5:25 (Septuagint Elpenor)

καὶ ἐθυμώθη ὀργῇ κύριος σαβαωθ ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπέβαλεν τὴν χεῖρα αὐτοῦ ἐπ᾽ αὐτοὺς καὶ ἐπάταξεν αὐτούς καὶ παρωξύνθη τὰ ὄρη καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός ἀλλ᾽ ἔτι χεὶρ ὑψηλή καὶ ἐθυμώθη ὀργῇ Κύριος σαβαὼθ ἐπὶ τὸν λαὸν αὐτοῦ, καὶ ἐπέβαλε τὴν χεῖρα αὐτοῦ ἐπ᾿ αὐτοὺς καὶ ἐπάταξεν αὐτούς, καὶ παρωξύνθη τὰ ὄρη, καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ. καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμὸς αὐτοῦ, ἀλλὰ ἔτι χεὶρ ὑψηλή

Isaiah 5:25 (NETS)

Isaiah 5:25 (English Elpenor)

And the Lord Sabaoth was enraged with anger against his people, and he laid his hand on them and struck them; the mountains were provoked, and their carcasses became like dung in the middle of the road. In all these things his wrath has not turned away, but his hand is still high. Therefore the Lord of hosts was greatly angered against his people, and he reached forth his hand upon them, and smote them: and the mountains were troubled, and their carcasses were as dung in the midst of the way: yet for all this his anger has not been turned away, but his hand is yet raised.

Isaiah 5:26 (Tanakh)

Isaiah 5:26 (KJV)

Isaiah 5:26 (NET)

And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: He lifts a signal flag for a distant nation, he whistles for it to come from the far regions of the earth. Look, they come quickly and swiftly.

Isaiah 5:26 (Septuagint BLB)

Isaiah 5:26 (Septuagint Elpenor)

τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσιν τοῖς μακρὰν καὶ συριεῖ αὐτοῖς ἀπ᾽ ἄκρου τῆς γῆς καὶ ἰδοὺ ταχὺ κούφως ἔρχονται τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσι τοῖς μακρὰν καὶ συριεῖ αὐτοὺς ἀπ᾿ ἄκρου τῆς γῆς, καὶ ἰδοὺ ταχὺ κούφως ἔρχονται

Isaiah 5:26 (NETS)

Isaiah 5:26 (English Elpenor)

Therefore, he will raise a signal among the nations that are far away and whistle for them from the end of the earth. And behold, they are coming, quickly, swiftly! Therefore shall he lift up a signal to the nations that are afar, and shall hiss for them from the end of the earth; and, behold, they are coming very quickly.

Zechariah 10:8 (Tanakh)

Zechariah 10:8 (KJV)

Zechariah 10:8 (NET)

I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before.

Zechariah 10:8 (Septuagint BLB)

Zechariah 10:8 (Septuagint Elpenor)

σημανῶ αὐτοῖς καὶ εἰσδέξομαι αὐτούς διότι λυτρώσομαι αὐτούς καὶ πληθυνθήσονται καθότι ἦσαν πολλοί σημανῶ αὐτοῖς καὶ εἰσδέξομαι αὐτούς, διότι λυτρώσομαι αὐτούς, καὶ πληθυνθήσονται καθότι ἦσαν πολλοί

Zechariah 10:8 (NETS)

Zechariah 10:8 (English Elpenor)

I will signal for them and receive them, for I shall redeem them, and they will be as numerous as they were. I will make a sign to them, and gather them in; for I will redeem them, and they shall be multiplied according to their number before.

Isaiah 5:27 (Tanakh)

Isaiah 5:27 (KJV)

Isaiah 5:27 (NET)

None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: None tire or stumble, they don’t stop to nap or sleep. They don’t loosen their belts or unstrap their sandals to rest.

Isaiah 5:27 (Septuagint BLB)

Isaiah 5:27 (Septuagint Elpenor)

οὐ πεινάσουσιν οὐδὲ κοπιάσουσιν οὐδὲ νυστάξουσιν οὐδὲ κοιμηθήσονται οὐδὲ λύσουσιν τὰς ζώνας αὐτῶν ἀπὸ τῆς ὀσφύος αὐτῶν οὐδὲ μὴ ῥαγῶσιν οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν οὐ πεινάσουσιν οὐδὲ κοπιάσουσιν οὐδὲ νυστάξουσιν οὐδὲ κοιμηθήσονται, οὐδὲ λύσουσι τὰς ζώνας αὐτῶν ἀπὸ τῆς ὀσφύος αὐτῶν, οὐδὲ μὴ ραγῶσιν οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν

Isaiah 5:27 (NETS)

Isaiah 5:27 (English Elpenor)

They will not hunger nor grow wewary nor slumber nor sleep, nor will they loosen their girdles from their waist, nor will the thongs of their sandals be broken; They shall not hunger nor be weary, neither shall they slumber nor sleep; neither shall they loose their girdles from their loins, neither shall their shoe-latchets be broken.

Isaiah 5:28 (Tanakh)

Isaiah 5:28 (KJV)

Isaiah 5:28 (NET)

Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind: Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind: Their arrows are sharpened, and all their bows are prepared. The hooves of their horses are hard as flint, and their chariot wheels are like a windstorm.

Isaiah 5:28 (Septuagint BLB)

Isaiah 5:28 (Septuagint Elpenor)

ὧν τὰ βέλη ὀξεῖά ἐστιν καὶ τὰ τόξα αὐτῶν ἐντεταμένα οἱ πόδες τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθησαν οἱ τροχοὶ τῶν ἁρμάτων αὐτῶν ὡς καταιγίς ὧν τὰ βέλη ὀξέα ἐστὶ καὶ τὰ τόξα αὐτῶν ἐντεταμένα, οἱ πόδες τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθησαν, οἱ τροχοὶ τῶν ἁρμάτων αὐτῶν ὡς καταιγίς

Isaiah 5:28 (NETS)

Isaiah 5:28 (English Elpenor)

their arrows are sharp, and their bows bent; their horses’ hoofs were reckoned as solid rock, the wheels of their chariots as a tempest. Whose arrows are sharp, and their bows bent; their horses’ hoofs are counted as solid rock: their chariot-wheels are as a storm.

Isaiah 5:30 (Tanakh)

Isaiah 5:30 (KJV)

Isaiah 5:30 (NET)

And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. At that time they will growl over their prey, it will sound like sea waves crashing against rocks. One will look out over the land and see the darkness of disaster, clouds will turn the light into darkness.

Isaiah 5:30 (Septuagint BLB)

Isaiah 5:30 (Septuagint Elpenor)

καὶ βοήσει δι᾽ αὐτοὺς ἐν τῇ ἡμέρᾳ ἐκείνῃ ὡς φωνὴ θαλάσσης κυμαινούσης καὶ ἐμβλέψονται εἰς τὴν γῆν καὶ ἰδοὺ σκότος σκληρὸν ἐν τῇ ἀπορίᾳ αὐτῶν καὶ βοήσει δι᾿ αὐτοὺς τῇ ἡμέρᾳ ἐκείνῃ ὡς φωνὴ θαλάσσης κυμαινούσης· καὶ ἐμβλέψονται εἰς τὴν γῆν, καὶ ἰδοὺ σκότος σκληρὸν ἐν τῇ ἀπορίᾳ αὐτῶν

Isaiah 5:30 (NETS)

Isaiah 5:30 (English Elpenor)

And he will roar because of them on that day, like the sound of a surging sea. And they will look to the land, and behold, harsh darkness in their dismay. And he shall roar on account of them in that day, as the sound of the swelling sea; and they shall look to the land, and, behold, [there shall be] thick darkness in their perplexity.

Ezekiel 19:7 (Tanakh)

Ezekiel 19:7 (KJV)

Ezekiel 19:7 (NET)

And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. He broke down their strongholds and devastated their cities. The land and everything in it was frightened at the sound of his roaring.

Ezekiel 19:7 (Septuagint BLB)

Ezekiel 19:7 (Septuagint Elpenor)

καὶ ἐνέμετο τῷ θράσει αὐτοῦ καὶ τὰς πόλεις αὐτῶν ἐξηρήμωσεν καὶ ἠφάνισεν γῆν καὶ τὸ πλήρωμα αὐτῆς ἀπὸ φωνῆς ὠρύματος αὐτοῦ καὶ ἐνέμετο τῷ θράσει αὐτοῦ καὶ τὰς πόλεις αὐτῶν ἐξηρήμωσε καὶ ἠφάνισε γῆν καὶ τὸ πλήρωμα αὐτῆς ἀπὸ φωνῆς ὠρυώματος αὐτοῦ

Ezekiel 19:7 (NETS)

Ezekiel 19:7 (English Elpenor)

And he would feed in his rashness and devastated their cities, and he annihilated the land and its fullness, with a voice of his roaring. And he prowled in his boldness and laid waste their cities, and made the land desolate, and the fullness of it, by the voice of his roaring.

Ezekiel 19:8 (Tanakh)

Ezekiel 19:8 (KJV)

Ezekiel 19:8 (NET)

Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. The nations—the surrounding regions—attacked him. They threw their net over him; he was caught in their pit.

Ezekiel 19:8 (Septuagint BLB)

Ezekiel 19:8 (Septuagint Elpenor)

καὶ ἔδωκαν ἐπ᾽ αὐτὸν ἔθνη ἐκ χωρῶν κυκλόθεν καὶ ἐξεπέτασαν ἐπ᾽ αὐτὸν δίκτυα αὐτῶν ἐν διαφθορᾷ αὐτῶν συνελήμφθη καὶ ἔδωκαν ἐπ’ αὐτὸν ἔθνη ἐκ χωρῶν κυκλόθεν καὶ ἐξεπέτασαν ἐπ’ αὐτὸν δίκτυα αὐτῶν, ἐν διαφθορᾷ αὐτῶν συνελήφθη

Ezekiel 19:8 (NETS)

Ezekiel 19:8 (English Elpenor)

And they gave nations against him from countries all around. And they spread their nets upon him, and he was caught in their destruction. Then the nations set upon him from the countries round about, and they spread their nets upon him: he was taken in their pit.

Ezekiel 19:9 (Tanakh)

Ezekiel 19:9 (KJV)

Ezekiel 19:9 (NET)

And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel.

Ezekiel 19:9 (Septuagint BLB)

Ezekiel 19:9 (Septuagint Elpenor)

καὶ ἔθεντο αὐτὸν ἐν κημῷ καὶ ἐν γαλεάγρᾳ ἦλθεν πρὸς βασιλέα Βαβυλῶνος καὶ εἰσήγαγεν αὐτὸν εἰς φυλακήν ὅπως μὴ ἀκουσθῇ ἡ φωνὴ αὐτοῦ ἐπὶ τὰ ὄρη τοῦ Ισραηλ καὶ ἔθεντο αὐτὸν ἐν κημῷ καὶ ἐν γαλεάγρᾳ, ἦλθε πρὸς βασιλέα Βαβυλῶνος, καὶ εἰσήγαγεν αὐτὸν εἰς φυλακήν, ὅπως μὴ ἀκουσθῇ ἡ φωνὴ αὐτοῦ ἐπὶ τὰ ὄρη τοῦ ᾿Ισραήλ

Ezekiel 19:9 (NETS)

Ezekiel 19:9 (English Elpenor)

And they put him in a muzzle and in a cage. He came to the king of Babylon, and he brought him into custody so that his voice might not be heard on the mountains of Israel. And they put him in chains and in a cage, [and] he came to the king of Babylon; and he cast him into prison, that his voice should not be heard on the mountains of Israel.

Zechariah 11:3 (Tanakh)

Zechariah 11:3 (KJV)

Zechariah 11:3 (NET)

There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled. There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled. Listen to the howling of shepherds, because their magnificence has been destroyed. Listen to the roaring of young lions, because the thickets of the Jordan have been devastated.

Zechariah 11:3 (Septuagint BLB)

Zechariah 11:3 (Septuagint Elpenor)

φωνὴ θρηνούντων ποιμένων ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν φωνὴ ὠρυομένων λεόντων ὅτι τεταλαιπώρηκεν τὸ φρύαγμα τοῦ Ιορδάνου φωνὴ θρηνούντων ποιμένων, ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν· φωνὴ ὠρυομένων λεόντων, ὅτι τεταλαιπώρηκε τὸ φρύαγμα τοῦ ᾿Ιορδάνου

Zechariah 11:3 (NETS)

Zechariah 11:3 (English Elpenor)

There is a sound of shepherds mourning, because their greatness has suffered misery! There is a sound of lions roaring, because the pride of the Jordan has suffered misery. [There is] a voice of the shepherds mourning; for their greatness is brought low: a voice of roaring lions; for the pride of Jordan is brought down.

1 Job 4:10 (Tanakh, KJV)

2 Job 3:24 Table

3 Job 42:7 (NETS) Table

4 Isaiah 5:24b (Tanakh, KJV)

5 Isaiah 5:25b (English Elpenor)

7 Isaiah 5:25c (NET)

8 Isaiah 5:26a

9 Job 4:10 (Tanakh, KJV)

10 Ezekiel 19:7 (English Elpenor)