Paul in Athens

Posted on July 17, 2012 by admin

As the Holy Spirit seemed eager to get him into Macedonia¹ I am eager to get Paul to Athens. So I’m passing over the stories of Paul and Silas in Philippi, Thessalonica and Berea except to mention two things. 1) Along the way Paul picked up a young disciple named Timothy (the son of a believing Jewish woman) and had him circumcised because of the Jews who were in those places, for they all knew that his father² was Greek.³ And 2) it was Paul’s message that inflamed so much Jewish religious resentment in Thessalonica and Berea⁴ as opposed to lost profits among the Romans in Philippi,⁵ despite the similar tactics employed by both.

Paul was alone in Athens, waiting for Silas and Timothy, his spirit was greatly upset because he saw⁶ the city was full of idols. So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there.⁷ Paul also met some Epicurean and Stoic philosophers who brought him before the Areopagus.

I have no clue what this council was, a criminal court, the intellectual/cultural equivalent of fashionistas, or something in between. There is nothing to lead me to believe that Paul was under arrest or indictment. There is a sense of formality that feels like a guest lecturer before an august body of educators. But apart from the mention of Epicurean and Stoic philosophers, I found no historical mention of the Areopagus in any direct relationship to education.

Neither can I tell how Paul felt about this council or his Gospel presentation there. I’ve had a gut instinct for a while now that Paul’s attitude was not as flippant as Luke’s—All the Athenians and the foreigners who lived there used to spend their time⁸ in nothing else than telling or⁹ listening to something new¹⁰—and that Paul felt that his presentation didn’t go that well. But I get my gut instinct by reading backwards from 1 and 2 Corinthians rather than directly here in Acts. More on that later.

For now I’ve put Paul’s address before the Areopagus in a table beside his Gospel presentation in Pisidian Antioch.

Areopagus – Athens

Pisidian Antioch

Men of Athens, I see that you are very religious in all respects. For as I went around and observed closely your objects of worship, I even found an altar with this inscription: “To an unknown god.”¹¹ Therefore what you worship without knowing it, this¹² I proclaim to you.

Acts 17:22, 23 (NET)

Men of Israel, and you Gentiles who fear God, listen:

Acts 13:16 (NET)

Paul’s introductory comments were much shorter in Antioch, where he was officially invited to address the synagogue as a brother: After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any message of exhortation for the people, speak it.”¹³ In Athens in as brief a time as possible Paul needed to establish some rapport.

Areopagus – Athens

Pisidian Antioch

The God who made the world and everything in it, who is Lord of heaven and earth, does not live in temples made by human hands, nor is he served (θεραπεύεται, a form of θεραπεύω) by human¹⁴ hands, as if he needed (προσδεόμενος, a form of προσδέομαι) anything, because he himself gives life and breath and¹⁵ everything to everyone.¹⁶ From one man¹⁷ he made every nation of the human race to inhabit the entire¹⁸ earth, determining their set times and the fixed limits of the places where they would live, so that they would search for God¹⁹ and perhaps grope around for him and find him, though²⁰ he is not far from each one of us. For in him we live and move about and exist, as even some of your own poets have said, “For we too are his offspring.”

Acts 17:24-28 (NET)

The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it (Table). For a period of about forty years he put up with them in the wilderness. After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance (Table). All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet. Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years. After removing him, God raised up David their king (Table).

Acts 13:17-22a (NET)

In Antioch Paul introduced God in terms of Israel’s history. In Athens he did the same in terms of world history, even referencing some Greek poetry. Though it may not be apparent yet, I think it is worth mentioning that Paul’s Athenian audience was at least willing to sit and listen to his account of God in history.

Areopagus – Athens

Pisidian Antioch

So since we are God’s offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination. Therefore, although God has overlooked such times of ignorance, he now commands all²¹ people everywhere to repent, because²² he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.

Acts 17:29-31 (NET)

He testified about him: “I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.” From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised. Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel. But while John was completing his mission, he said repeatedly, “What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent to us. For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him. Though they found no basis for a death sentence, they asked Pilate to have him executed. When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb (Table). But God raised him from the dead, and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people (Table).

Acts 13:22b-31 (NET) Table

In both Athens and Antioch, Paul pivoted to introduce Jesus. But Paul’s address in Athens was cut short.

Areopagus – Athens

Pisidian Antioch

Now when they heard about the resurrection from the dead, some began to scoff, but others said,²³ “We will hear you again²⁴ about this.” So²⁵ Paul left the Areopagus. But some people joined him and believed. Among them were Dionysius, who was a member of the Areopagus, a woman named Damaris, and others with them.

Acts 17:32-34 (NET)

And we proclaim to you the good news about the promise to our ancestors, that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, “You are my Son; today I have fathered you.” But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: “I will give you the holy and trustworthy promises made to David.” Therefore he also says in another psalm, “You will not permit your Holy One to experience decay.” For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay (Table), but the one whom God raised up did not experience decay. Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you. Watch out, then, that what is spoken about by the prophets does not happen to you: “Look, you scoffers; be amazed and perish! For I am doing a work in your days, a work you would never believe, even if someone tells you (Table).”

Acts 13:32-41 (NET)

In Antioch Paul continued from Jesus to a Gospel presentation, including a warning if the Gospel was rejected. In Athens, well, my gut tells me Luke put the best face possible on an occasion when Paul was heckled from the stage. Again, I will admit my opinion is more informed by 1 and 2 Corinthians than by Acts.

Addendum: March 29, 2020
Tables comparing Acts 16:3; 17:16; 17:21; 17:23; 17:25-27 and 17:30-33 in the NET and KJV follow.

Acts 16:3 (NET)	Acts 16:3 (KJV)
Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was Greek.	Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις· ᾔδεισαν γὰρ ἅπαντες ὅτι ῞Ελλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν	τουτον ηθελησεν ο παυλος συν αυτω εξελθειν και λαβων περιετεμεν αυτον δια τους ιουδαιους τους οντας εν τοις τοποις εκεινοις ηδεισαν γαρ απαντες τον πατερα αυτου οτι ελλην υπηρχεν	τουτον ηθελησεν ο παυλος συν αυτω εξελθειν και λαβων περιετεμεν αυτον δια τους ιουδαιους τους οντας εν τοις τοποις εκεινοις ηδεισαν γαρ απαντες τον πατερα αυτου οτι ελλην υπηρχεν

Acts 17:16 (NET)	Acts 17:16 (KJV)
While Paul was waiting for them in Athens, his spirit was greatly upset because he saw the city was full of idols.	Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν	εν δε ταις αθηναις εκδεχομενου αυτους του παυλου παρωξυνετο το πνευμα αυτου εν αυτω θεωρουντι κατειδωλον ουσαν την πολιν	εν δε ταις αθηναις εκδεχομενου αυτους του παυλου παρωξυνετο το πνευμα αυτου εν αυτω θεωρουντι κατειδωλον ουσαν την πολιν

Acts 17:21 (NET)	Acts 17:21 (KJV)
(All the Athenians and the foreigners who lived there used to spend their time in nothing else than telling or listening to something new.)	(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ἠυκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον	αθηναιοι δε παντες και οι επιδημουντες ξενοι εις ουδεν ετερον ευκαιρουν η λεγειν τι και ακουειν καινοτερον	αθηναιοι δε παντες και οι επιδημουντες ξενοι εις ουδεν ετερον ευκαιρουν η λεγειν τι και ακουειν καινοτερον

Acts 17:23 (NET)	Acts 17:23 (KJV)
For as I went around and observed closely your objects of worship, I even found an altar with this inscription: ‘To an unknown god.’ Therefore what you worship without knowing it, this I proclaim to you.	For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο· Ἀγνώστῳ θεῷ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν	διερχομενος γαρ και αναθεωρων τα σεβασματα υμων ευρον και βωμον εν ω επεγεγραπτο αγνωστω θεω ον ουν αγνοουντες ευσεβειτε τουτον εγω καταγγελλω υμιν	διερχομενος γαρ και αναθεωρων τα σεβασματα υμων ευρον και βωμον εν ω επεγεγραπτο αγνωστω θεω ον ουν αγνοουντες ευσεβειτε τουτον εγω καταγγελλω υμιν

Acts 17:25-27 (NET)	Acts 17:25-27 (KJV)
nor is he served by human hands, as if he needed anything, because he himself gives life and breath and everything to everyone.	Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενος τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα	ουδε υπο χειρων ανθρωπων θεραπευεται προσδεομενος τινος αυτος διδους πασιν ζωην και πνοην κατα παντα	ουδε υπο χειρων ανθρωπων θεραπευεται προσδεομενος τινος αυτος διδους πασιν ζωην και πνοην κατα παντα

From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live,

And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐποίησεν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν	εποιησεν τε εξ ενος αιματος παν εθνος ανθρωπων κατοικειν επι παν το προσωπον της γης ορισας προτεταγμενους καιρους και τας οροθεσιας της κατοικιας αυτων	εποιησεν τε εξ ενος αιματος παν εθνος ανθρωπων κατοικειν επι παν το προσωπον της γης ορισας προστεταγμενους καιρους και τας οροθεσιας της κατοικιας αυτων

so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us.

That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ζητεῖν τὸν θεόν, εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα	ζητειν τον κυριον ει αρα γε ψηλαφησειαν αυτον και ευροιεν καιτοιγε ου μακραν απο ενος εκαστου ημων υπαρχοντα	ζητειν τον κυριον ει αρα γε ψηλαφησειαν αυτον και ευροιεν καιγε ου μακραν απο ενος εκαστου ημων υπαρχοντα

Acts 17:30-33 (NET)	Acts 17:30-33 (KJV)
Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent,	And the times of this ignorance God winked at; but now commandeth all men every where to repent:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεός, τὰ νῦν \|παραγγέλλει\| τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν	τους μεν ουν χρονους της αγνοιας υπεριδων ο θεος τα νυν παραγγελλει τοις ανθρωποις πασιν πανταχου μετανοειν	τους μεν ουν χρονους της αγνοιας υπεριδων ο θεος τα νυν παραγγελλει τοις ανθρωποις πασιν πανταχου μετανοειν

because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.”

Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.	διοτι εστησεν ημεραν εν η μελλει κρινειν την οικουμενην εν δικαιοσυνη εν ανδρι ω ωρισεν πιστιν παρασχων πασιν αναστησας αυτον εκ νεκρων	διοτι εστησεν ημεραν εν η μελλει κρινειν την οικουμενην εν δικαιοσυνη εν ανδρι ω ωρισεν πιστιν παρασχων πασιν αναστησας αυτον εκ νεκρων

Now when they heard about the resurrection from the dead, some began to scoff, but others said, “We will hear you again about this.”

And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον, οἱ δὲ εἶπαν· ἀκουσόμεθα σου περὶ τούτου καὶ πάλιν	ακουσαντες δε αναστασιν νεκρων οι μεν εχλευαζον οι δε ειπον ακουσομεθα σου παλιν περι τουτου	ακουσαντες δε αναστασιν νεκρων οι μεν εχλευαζον οι δε ειπον ακουσομεθα σου παλιν περι τουτου

So Paul left the Areopagus.

So Paul departed from among them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν	και ουτως ο παυλος εξηλθεν εκ μεσου αυτων	και ουτως ο παυλος εξηλθεν εκ μεσου αυτων

Paul in Corinth

Back to Romans, Part 2

Back to Paul’s Religious Mind Revisited, Part 3

Back to Romans, Part 86

Back to Romans, Part 74

Back to Isaiah 53:10-12, Part 1

¹ Acts 16:6-10 (NET)

² The NET parallel Greek text and NA²⁸ had ὁ πατὴρ in the nominative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον πατερα in the accusative case.

³ Acts 16:3 (NET)

⁴ Acts 17:1-15 (NET)

⁵ Acts 16:16-40 (NET) It is interesting that “lost profits” was not the claim made in court. Perhaps upon investigation such a claim may have fared badly in a Roman court. The charge made against Paul and Silas did not even go to trial: When they had brought them before the magistrates, they said, “These men are throwing our city into confusion. They are Jews and are advocating customs that are not lawful for us to accept or practice, since we are Romans.” The crowd joined the attack against them, and the magistrates tore the clothes off Paul and Silas and ordered them to be beaten with rods. (verses 20-22)

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

⁷ Acts 17:16, 17 (NET)

⁸ The NET parallel Greek text and NA²⁸ had ἠυκαίρουν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευκαιρουν (KJV: spent their time).

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

¹⁰ Acts 17:21 (NET) The NET parallel Greek text and NA²⁸ had τί preceding new. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹¹ For an extremely interesting insight into the unknown god, see “Eternity in Their Hearts” by Don Richardson and “Peace Child” for the experience that prompted that search. http://www.donrichardsonbooksales.com/

¹² The NET parallel Greek text and NA²⁸ had τοῦτο here, where the Stephanus Textus Receptus and Byzantine Majority Text had τουτον (KJV: him).

¹³ Acts 13:15 (NET) Table

¹⁴ The NET parallel Greek text and NA²⁸ had ἀνθρωπίνων here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπων (KJV: men’s).

¹⁵ The NET parallel Greek text and NA²⁸ had καὶ τὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

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

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

¹⁸ The NET parallel Greek text and NA²⁸ had παντὸς προσώπου here, where the Stephanus Textus Receptus and Byzantine Majority Text had παν το προσωπον (KJV: all the face).

¹⁹ The NET parallel Greek text and NA²⁸ had θεόν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κυριον (KJV: Lord).

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

²¹ The NET parallel Greek text and NA²⁸ had πάντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had πασιν.

²² The NET parallel Greek text and NA²⁸ had καθότι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοτι.

²³ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

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

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had καὶ (not translated in the KJV) preceding So. The NET parallel Greek text and NA²⁸ did not.

Paul’s OT Quotes – Romans 12:19-20

Posted on July 15, 2012 by admin

What follows are Paul’s Old Testament Quotations from Romans 12:19, 20 (NET).

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

Vengeance is mine, I will repay…

Romans 12:19b (NET)

ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω

Deuteronomy 32:35a Table

εμοι εκδικησις εγω ανταποδωσω

Romans 12:19b

…if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.

Romans 12:20 (NET) Table

ἐὰν πεινᾷ ὁ ἐχθρός σου τρέφε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ

Proverbs 25:21, 22 Table1 Table2

εαν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου

Romans 12:20 Table

Paul apparently did his own translation part from the Hebrew and part from the Greek in Item #1. The Septuagint translates, In the day of vengeance I will recompense, while the Hebrew translates, Vengeance is Mine, and retribution, according to Bill Braun.¹

Item #2 is identical in the Septuagint, the parallel Greek text and the Hebrew, except for τρέφε, a form of τρέφω in the Septuagint where the parallel Greek text reads ψωμιζε, a form of ψωμίζω.

Addendum: March 18, 2020
The Elpenor version of the Septuagint had ψωμιζε (Table).

Jedidiah, Part 6

Back to Jedidiah, Part 5

¹ This site is no longer available.

The Jerusalem Council

Posted on July 13, 2012 by admin

The end of their first mission in Pisidian Antioch became a pattern of sorts for Paul and Barnabas (Acts 13:49, 50; 14:1, 2 NET):

So the word of the Lord was spreading through the entire region. But the Jews incited the God-fearing women¹ of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas,² and threw them out of their region.

The same thing happened in Iconium when Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a large group of both Jews and Greeks (Ἑλλήνων, a form of Ἕλλην) believed. But the Jews who refused to believe³ stirred up the Gentiles (ἐθνῶν, a form of ἔθνος) and poisoned their minds against the brothers.

Paul and Barnabas…fled to the Lycaonian cities of Lystra and Derbe and the surrounding region⁴ after they learned of an an attempt to mistreat them and stone them.⁵ In Lystra they faced the opposite situation. They were greeted as gods after Paul healed a lame man (Acts 14:12, 13 NET).

They began to call Barnabas⁶ Zeus and Paul Hermes, because he was the chief speaker. The⁷ priest of the temple of Zeus, located just outside the⁸ city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.

Paul and Barnabas had to do some pretty fast talking. They had difficulty persuading the people that they were men not gods. But Jews came⁹ from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming¹⁰ him to be dead.¹¹ But after the disciples had surrounded him, he got up and went back into the city. On the next day he left with Barnabas for Derbe.¹²

After they proclaimed the Gospel in Derbe, they returned to many of the cities they had already visited, encouraged the new believers and appointed elders. Finally they made their way back to Antioch in Syria and made their missionary report to their home church. Sometime later some men came down from Judea and began to teach the brothers, “Unless you are circumcised¹³ according to the custom of Moses,¹⁴ you cannot be saved.”¹⁵ Paul and Barnabas argued against this. The church in Antioch sent them again to Jerusalem to resolve this disagreement (Acts 15:4, 5 NET).

When they arrived in Jerusalem, they were received by¹⁶ the church and the apostles and the elders, and they reported all the things God had done with them. But some from the religious party of the Pharisees who had believed stood up and said, “It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.”

Paul was also from the religious party of the Pharisees. He gave a bit more insight into his own state of mind in Galatians 2:1, 2 (NET): Then after fourteen years I went up to Jerusalem again with Barnabas, taking Titus along too. I went there because of a revelation and presented to them the gospel that I preach among the Gentiles. But I did so only in a private meeting with the influential people, to make sure that I was not running – or had not run – in vain.

Both the apostles and the elders met together to deliberate about this matter.¹⁷ I may be reading too much into this, but I get the impression that Paul and Barnabas were not included among the apostles and the elders who met together to deliberate. I am thinking they were present as something like expert witnesses. The whole group kept quiet and listened to Barnabas and Paul while they explained all the miraculous signs and wonders God had done among the Gentiles through them.¹⁸

I quoted Peter’s and James’ addresses from this council elsewhere and won’t do it again here. Peter’s reasoning was pre– or proto-theological in the sense that it was based on a vision he saw and actual experience more than Scripture. James brought Old Testament prophecy into the debate, but again it was the apostles’ experience with Gentile believers that was held forth as the fulfillment of that prophecy. That experience was very persuasive to those who shared it. But consider Peter’s and James’ conclusions in a table next to Jesus’ teaching.

Peter

James

Jesus

So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?

Acts 15:10 (NET)

Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God…

Acts 15:19 (NET)

Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

Matthew 5:17-19 (NET)

If this were all I had to go on my religious mind would agree with those from the religious party of the Pharisees who…said, “It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.”¹⁹ Don’t get me wrong. I believe wholeheartedly that what was unanimously decided²⁰ at the Jerusalem Council was on the right track, but the arguments in defense of that position were fairly weak. I imagine the addition of James’ abbreviated version of the law secured a unanimous consensus in the council. It was also contrary, however, to what Jesus had taught. Jesus had not come to καταλῦσαι (a form of καταλύω) the law or the prophets, loosen them down, but to πληρῶσαι (a form of πληρόω), fill them up.

Of course, this is not all I have to go on. Jesus was fairly clear all things considered that love fulfills the law and the prophets. But I say to you, love (ἀγαπᾶτε, a form of ἀγαπάω) your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.²¹ Paul was explicit: the one who loves (ἀγαπῶν, a form of ἀγαπάω) his neighbor has fulfilled (πεπλήρωκεν, another form of πληρόω) the law. For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love (ἀγαπήσεις, another form of ἀγαπάω) your neighbor as yourself.” Love (ἀγάπη) does no wrong to a neighbor. Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.²²

Paul appreciated the whole law for what it was and did accomplish: I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.”²³ And, through the law comes the knowledge (ἐπίγνωσις) of sin.²⁴ Paul was also quite explicit about what the law could not do: no one is declared righteous before him by the works of the law…²⁵

He stopped teaching James’ abbreviated version of the law eventually²⁶ and taught instead that the law is lord over a person as long as he lives.²⁷ So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.²⁸

But all of this was still in the future when Paul and Barnabas returned to Antioch with the following letter (Acts 15:23b-29 NET):

From the apostles and elders, your²⁹ brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings! Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said,³⁰ we have unanimously decided to choose³¹ men to send to you along with our dear friends Barnabas and Paul, who have risked³² their lives for the name of our Lord Jesus Christ. Therefore we are sending Judas and Silas who will tell you these things themselves in person. For it seemed best to the Holy Spirit³³ and to us not to place any greater burden on you than these necessary rules: that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled³⁴ and from sexual immorality (πορνείας, a form of πορνεία). If you keep yourselves from doing these things, you will do well. Farewell.

This letter was a very satisfactory solution for the Jewish converts, God fearers or Gentile people who had attached themselves to a Jewish synagogue in some fashion in Antioch. When they read it aloud, the people rejoiced at its encouragement.³⁵

Paul and Barnabas remained in Antioch, teaching and proclaiming (along with many others) the word of the Lord. After some days Paul said to Barnabas, “Let’s return and visit the³⁶ brothers in every town where we proclaimed the word of the Lord to see how they are doing.” Barnabas wanted³⁷ to bring John called Mark along with them too,³⁸ but Paul insisted that they should not take along³⁹ this one who had left them in Pamphylia and had not accompanied them in the work. They had⁴⁰ a sharp disagreement, so that they parted company. Barnabas took along Mark and sailed away to Cyprus, but Paul chose Silas and set out, commended to the grace of the Lord⁴¹ by the brothers and sisters. He passed through Syria and Cilicia,⁴² strengthening the churches…. As they went through the towns, they passed on⁴³ the decrees that had been decided on by the apostles and elders⁴⁴ in Jerusalem⁴⁵ for the Gentile believers to obey. So the churches were being strengthened in the faith and were increasing in number every day.⁴⁶

I think it is worth mentioning that Barnabas, who sought out the rejected Saul to help in the ministry in Antioch, was true to form when he took the rejected John Mark under his wing as well. The result of that second chance (and apparently a cousin’s⁴⁷ tutelage) was that Paul’s opinion of Mark was altered (2 Timothy 4:9-11 NET).

Make every effort to come to me soon. For Demas deserted me, since he loved the present age, and he went to Thessalonica. Crescens went to Galatia and Titus to Dalmatia. Only Luke is with me. Get Mark and bring him with you, because he is a great help to me in ministry.

Addendum: March 10, 2020
“I get the impression,” I wrote above, “that Paul and Barnabas were not included among the apostles and the elders who met together to deliberate.” This impression was based entirely on reading the narrative in English translation. The connotation of the Greek words for how Paul and Barnabas were received by the church and the apostles and the elders (Table10 below) caught my attention.

The Stephanus Textus Receptus and Byzantine Majority Text had απεδεχθησαν (a form of ἀποδέχομαι) for received. It is the way a crowd welcomed (ἀπεδέξατο) [Jesus], because they were all waiting for him⁴⁸ to heal people (Table15 below). It is how Jesus welcomed⁴⁹ (ἀποδεξάμενος) the crowds that followed Him, spoke to them about the kingdom of God, and cured those who needed healing⁵⁰ (Table16 below). [T]hose who accepted (ἀποδεξάμενοι) [Peter’s] message [on Pentecost] were baptized⁵¹ [Table].

It is the way the brothers in Ephesus encouraged the disciples in Achaia to welcome (ἀποδέξασθαι) Apollos, who assisted greatly those who had believed by grace, for he refuted the Jews vigorously in public debate, demonstrating from the scriptures that the Christ was Jesus.⁵² It is how the brothers in Jerusalem welcomed⁵³ (ἀπεδέξαντο) Paul and his entourage later in his ministry⁵⁴ (Table17 below). It is the way Tertullus flattered Felix (Acts 24:2b, 3 NET [Table18 below]):

We have experienced a lengthy time of peace through your rule, and reforms⁵⁵ are being made in this nation through your foresight. Most excellent Felix, we acknowledge (ἀποδεχόμεθα) this everywhere and in every way with all gratitude.

And finally, it was how Paul welcomed (ἀπεδέχετο) all who came to him in Rome, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete boldness and without restriction⁵⁶ (Table19 below).

The NET parallel Greek text and NA²⁸, however, had παρεδέχθησαν (a form of παραδέχομαι) describing how Paul and Barnabas were received. It is how the customs Paul and Silas were advocating were considered not lawful for [Gentiles in Philippi] to accept (παραδέχεσθαι) or practice, since [they were] Romans.⁵⁷ And the Lord said to Paul in a trance, Hurry and get out of Jerusalem quickly, because they will not accept (παραδέξονται) your testimony⁵⁸ about me⁵⁹ (Tabe20 below).

The NA²⁸ purports to be Bible scholars’ best guess at the original text. I hold that claim very loosely. The NET was apparently translated from NA²⁷. There is an example in a footnote (32) in this essay where the NA²⁸ hung the NET translators out to dry, conforming once again to the Stephanus Textus Receptus and Byzantine Majority Text. It seems only fair to point out that Jesus used a form of παραδέχομαι to explain a parable (Mark 4:20 NET [Table21 below]):

But these⁶⁰ are the ones sown on good soil: They hear the word and receive (παραδέχονται) it and bear fruit, one thirty times as much, one sixty, and one a hundred.

Tables comparing Paul’s quotation of the law in Romans 7:7 with Exodus 20:17 and Deuteronomy 5:21 in the Septuagint follow:

Romans 7:7b (NET Parallel Greek)	Exodus 20:17a (Septuagint BLB)	Exodus 20:17a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις
Romans 7:7b (NET)	Exodus 20:17a (NETS)	Exodus 20:17a (English Elpenor)
“Do not covet.”	You shall not covet	Thou shalt not covet

Romans 7:7b (NET Parallel Greek)	Deuteronomy 5:21a (Septuagint BLB)	Deuteronomy 5:21a (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις	οὐκ ἐπιθυμήσεις
Romans 7:7b (NET)	Deuteronomy 5:21a (NETS)	Deuteronomy 5:21a (English Elpenor)
“Do not covet.”	You shall not covet	Thou shalt not covet

When Paul and Barnabas planned to return and visit the brothers in every town where [they] proclaimed the word of the Lord, their purpose was to see how they are doing. That sounds innocuous enough, but the KJV translation—see how they do—sounds to me like a euphemism for “judge their works.” But the Greek word translated they do (NET: they are doing) was not a form of ποιέω, nor were there any forms of κρίνω or ἔργον anywhere in the text.

Rather, the word was ἔχουσιν, the present tense active voice indicative mood third person plural form of ἔχω, to see how they “have” the word of the Lord, or perhaps more to the point, how they “have, hold and carry, hold in possession,” are “married” to, “wear, have on, claim as one’s own,” be “near, keep, preserve, look upon, maintain or establish a relationship” with, Christ. So much of the imagery of Paul’s expression of his theology tumbles out of the word ἔχω: Colossians 2:6-15; Philippians 3:12-16; Romans 7:1-6; Galatians 3:23-29; Colossians 3:1-11.

Tables comparing Exodus 20:17 (20:14) and Deuteronomy 5:21 (5:18) in the Tanakh, KJV and NET, and comparing Exodus 20:17 and Deuteronomy 5:21 in the Septuagint (BLB and Elpenor) follow. Following these are tables comparing Acts 13:50; 14:2; 14:12, 13; 14:19; 15:1; 15:4; 15:23-26; 15:28, 29; 15:36-41; 16:4; Luke 8:40; 9:11; Acts 21:17; 24:2; 28:30; 22:18 and Mark 4:20 in the NET and KJV.

Exodus 20:14 (Tanakh)	Exodus 20:17 (KJV)	Exodus 20:17 (NET)
Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.	Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.	“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.”

Exodus 20:17 (Septuagint BLB)	Exodus 20:17 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν	οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σου ἐστί
Exodus 20:17 (NETS)	Exodus 20:17 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal or any animal of his or whatever belongs to your neighbor.	Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house; nor his field, nor his servant, nor his maid, nor his ox, nor his ass, nor any of his cattle, nor whatever belongs to thy neighbour.

Deuteronomy 5:18 (Tanakh)	Deuteronomy 5:21 (KJV)	Deuteronomy 5:21 (NET)
Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s.	Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour’s.	You must not desire another man’s wife, nor should you crave his house, his field, his male and female servants, his ox, his donkey, or anything else he owns.”

Deuteronomy 5:21 (Septuagint BLB)	Deuteronomy 5:21 (Septuagint Elpenor)
οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν	οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου· οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε πάντα ὅσα τῷ πλησίον σού ἐστι
Deuteronomy 5:21 (NETS)	Deuteronomy 5:21 (English Elpenor)
You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal, or any animal of his or whatever belongs to your neighbor.	Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house, nor his field, nor his man-servant, nor his maid, nor his ox, nor his ass, nor any beast of his, nor any thing that is thy neighbour’s.

Acts 13:50 (NET)	Acts 13:50 (KJV)
But the Jews incited the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out of their region.	But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρναβᾶν καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν	οι δε ιουδαιοι παρωτρυναν τας σεβομενας γυναικας και τας ευσχημονας και τους πρωτους της πολεως και επηγειραν διωγμον επι τον παυλον και τον βαρναβαν και εξεβαλον αυτους απο των οριων αυτων	οι δε ιουδαιοι παρωτρυναν τας σεβομενας γυναικας και τας ευσχημονας και τους πρωτους της πολεως και επηγειραν διωγμον επι τον παυλον και τον βαρναβαν και εξεβαλον αυτους απο των οριων αυτων

Acts 14:2 (NET)	Acts 14:2 (KJV)
But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers.	But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν	οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων	οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων

Acts 14:12, 13 (NET)	Acts 14:12, 13 (KJV)
They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker.	And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκάλουν τε τὸν Βαρναβᾶν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου	εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου	εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου

The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them.

Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν	ο δε ιερευς του διος του οντος προ της πολεως αυτων ταυρους και στεμματα επι τους πυλωνας ενεγκας συν τοις οχλοις ηθελεν θυειν	ο δε ιερευς του διος του οντος προ της πολεως αυτων ταυρους και στεμματα επι τους πυλωνας ενεγκας συν τοις οχλοις ηθελεν θυειν

Acts 14:19 (NET)	Acts 14:19 (KJV)
But Jews came from Antioch and Iconium, and after winning the crowds over, they stoned Paul and dragged him out of the city, presuming him to be dead.	And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐπῆλθαν δὲ ἀπὸ Ἀντιοχείας καὶ Ἰκονίου Ἰουδαῖοι καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν Παῦλον ἔσυρον ἔξω τῆς πόλεως νομίζοντες αὐτὸν τεθνηκέναι	επηλθον δε απο αντιοχειας και ικονιου ιουδαιοι και πεισαντες τους οχλους και λιθασαντες τον παυλον εσυρον εξω της πολεως νομισαντες αυτον τεθναναι	επηλθον δε απο αντιοχειας και ικονιου ιουδαιοι και πεισαντες τους οχλους και λιθασαντες τον παυλον εσυρον εξω της πολεως νομισαντες αυτον τεθναναι

Acts 15:1 (NET)	Acts 15:1 (KJV)
Now some men came down from Judea and began to teach the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”	And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καί τινες κατελθόντες ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι, ἐὰν μὴ περιτμηθῆτε τῷ ἔθει τῷ Μωϋσέως, οὐ δύνασθε σωθῆναι	και τινες κατελθοντες απο της ιουδαιας εδιδασκον τους αδελφους οτι εαν μη περιτεμνησθε τω εθει μωυσεως ου δυνασθε σωθηναι	και τινες κατελθοντες απο της ιουδαιας εδιδασκον τους αδελφους οτι εαν μη περιτεμνησθε τω εθει μωυσεως ου δυνασθε σωθηναι

Acts 15:4 (NET)	Acts 15:4 (KJV)
When they arrived in Jerusalem, they were received by the church and the apostles and the elders, and they reported all the things God had done with them.	And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
παραγενόμενοι δὲ εἰς \|Ἰερουσαλὴμ\| παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλαν τε ὅσα ὁ θεὸς ἐποίησεν μετ᾿ αὐτῶν	παραγενομενοι δε εις ιερουσαλημ απεδεχθησαν υπο της εκκλησιας και των αποστολων και των πρεσβυτερων ανηγγειλαν τε οσα ο θεος εποιησεν μετ αυτων	παραγενομενοι δε εις ιερουσαλημ απεδεχθησαν υπο της εκκλησιας και των αποστολων και των πρεσβυτερων ανηγγειλαν τε οσα ο θεος εποιησεν μετ αυτων

Acts 15:23-26 (NET)	Acts 15:23-26 (KJV)
They sent this letter with them: From the apostles and elders, your brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings!	And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γράψαντες διὰ χειρὸς αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν	γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν	γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν

Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said,

Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [ἐξελθόντες] ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν οἷς οὐ διεστειλάμεθα	επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα	επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα

we have unanimously decided to choose men to send to you along with our dear friends Barnabas and Paul,

It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ	εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω	εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω

who have risked their lives for the name of our Lord Jesus Christ.

Men that have hazarded their lives for the name of our Lord Jesus Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ	ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου	ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου

Acts 15:28, 29 (NET)	Acts 15:28, 29 (KJV)
For it seemed best to the Holy Spirit and to us not to place any greater burden on you than these necessary rules:	For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες	εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων	εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων

that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality. If you keep yourselves from doing these things, you will do well. Farewell.

That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας, ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε	απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε	απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε

Acts 15:36-41 (NET)	Acts 15:36-41 (KJV)
After some days Paul said to Barnabas, “Let’s return and visit the brothers in every town where we proclaimed the word of the Lord to see how they are doing.”	And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μετὰ δέ τινας ἡμέρας εἶπεν πρὸς Βαρναβᾶν Παῦλος· ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου πῶς ἔχουσιν	μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν	μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν

Barnabas wanted to bring John called Mark along with them too,

And Barnabas determined to take with them John, whose surname was Mark.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον	βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον	βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον

but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work.

But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ᾿ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον μὴ συμπαραλαμβάνειν τοῦτον	παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον	παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον

They had a sharp disagreement, so that they parted company. Barnabas took along Mark and sailed away to Cyprus,

And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾿ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον	εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον	εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον

but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters.

And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν	παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων	παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων

He passed through Syria and Cilicia, strengthening the churches.

And he went through Syria and Cilicia, confirming the churches.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διήρχετο δὲ τὴν Συρίαν καὶ [τὴν] Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας	διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας	διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας

Acts 16:4 (NET)	Acts 16:4 (KJV)
As they went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.	And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν Ἱεροσολύμοις	ως δε διεπορευοντο τας πολεις παρεδιδουν αυτοις φυλασσειν τα δογματα τα κεκριμενα υπο των αποστολων και των πρεσβυτερων των εν ιερουσαλημ	ως δε διεπορευοντο τας πολεις παρεδιδουν αυτοις φυλασσειν τα δογματα τα κεκριμενα υπο των αποστολων και των πρεσβυτερων των εν ιερουσαλημ

Luke 8:40 (NET)	Luke 8:40 (KJV)
Now when Jesus returned, the crowd welcomed him, because they were all waiting for him.	And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν δὲ τῷ ὑποστρέφειν τὸν Ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος· ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν.	εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον	εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον

Luke 9:11 (NET)	Luke 9:11 (KJV)
But when the crowds found out, they followed him. He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing.	And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ· καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο	οι δε οχλοι γνοντες ηκολουθησαν αυτω και δεξαμενος αυτους ελαλει αυτοις περι της βασιλειας του θεου και τους χρειαν εχοντας θεραπειας ιατο	οι δε οχλοι γνοντες ηκολουθησαν αυτω και δεξαμενος αυτους ελαλει αυτοις περι της βασιλειας του θεου και τους χρειαν εχοντας θεραπειας ιατο

Acts 21:17 (NET)	Acts 21:17 (KJV)
When we arrived in Jerusalem, the brothers welcomed us gladly.	And when we were come to Jerusalem, the brethren received us gladly.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί	γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι	γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι

Acts 24:2 (NET)	Acts 24:2 (KJV)
When Paul had been summoned, Tertullus began to accuse him, saying, “We have experienced a lengthy time of peace through your rule, and reforms are being made in this nation through your foresight.	And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κληθέντος δὲ \|αὐτοῦ\| ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων· πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας	κληθεντος δε αυτου ηρξατο κατηγορειν ο τερτυλλος λεγων [24:3a] πολλης ειρηνης τυγχανοντες δια σου και κατορθωματων γινομενων τω εθνει τουτω δια της σης προνοιας	κληθεντος δε αυτου ηρξατο κατηγορειν ο τερτυλλος λεγων [24:3a] πολλης ειρηνης τυγχανοντες δια σου και κατορθωματων γινομενων τω εθνει τουτω δια της σης προνοιας

Acts 28:30 (NET)	Acts 28:30 (KJV)
Paul lived there two whole years in his own rented quarters and welcomed all who came to him,	And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν	εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον	εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον

Acts 22:18 (NET)	Acts 22:18 (KJV)
and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’	And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδεῖν αὐτὸν λέγοντα μοι· σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ Ἰερουσαλήμ, διότι οὐ παραδέξονται σου μαρτυρίαν περὶ ἐμοῦ	και ιδειν αυτον λεγοντα μοι σπευσον και εξελθε εν ταχει εξ ιερουσαλημ διοτι ου παραδεξονται σου την μαρτυριαν περι εμου	και ιδειν αυτον λεγοντα μοι σπευσον και εξελθε εν ταχει εξ ιερουσαλημ διοτι ου παραδεξονται σου την μαρτυριαν περι εμου

Mark 4:20 (NET)	Mark 4:20 (KJV)
But these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”	And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐκεῖνοι εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ \|ἓν\| ἑξήκοντα καὶ \|ἓν\| ἑκατόν	και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον	και ουτοι εισιν οι επι την γην την καλην σπαρεντες οιτινες ακουουσιν τον λογον και παραδεχονται και καρποφορουσιν εν τριακοντα και εν εξηκοντα και εν εκατον

Paul in Athens

Back to Romans, Part 3

Back to Is Sin Less Than Sin? Part 1

Back to Romans, Part 13

Back to My Reasons and My Reason, Part 7

Back to Romans, Part 75

Back to Sexual Immorality Revisited, Part 2

Back to Romans, Part 86

Back to Paul’s Religious Mind Revisited, Part 7

Back to Fear – Deuteronomy, Part 8

Back to Sexual Immorality Revisited, Part 3

Back to Adultery in the Law, Part 2

Back to Paul in Corinth

Back to Romans, Part 88

Back to Throwing Their Weight Around

Back to Romans, Part 75

Back to Paul’s Religious Mind Revisited, Part 6

Back to Paul’s Religious Mind Revisited, Part 2

Back to Paul’s Religious Mind Revisited, Part 3

Back to Romans, Part 55

Back to Romans, Part 46

Back to Romans, Part 27

Back to Antichrist, Part 2

Back to Fear – Deuteronomy, Part 2

Back to A Shadow of the Good Things, Part 2

Back to Isaiah 53:10-12, Part 1

Back to Isaiah 53:10-12, Part 7

Back to Christianity, Part 9

Back to Christ-Centered Preaching, Chapter 1

Back to Luke 8:22-56

¹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) here. The NET parallel Greek text and NA²⁸ did not.

² The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding Barnabas. The NET parallel Greek text and NA²⁸ did not.

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

⁴ Acts 14:6 (NET)

⁵ Acts 14:5 (NET)

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had μεν (not translated in the KJV) preceding Barnabas. The NET parallel Greek text and NA²⁸ did not.

⁷ The NET parallel Greek text and NA²⁸ had τε (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Then).

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) following city. The NET parallel Greek text and NA²⁸ did not.

⁹ The NET parallel Greek text and NA²⁸ had Ἐπῆλθαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επηλθον (KJV: there came thither).

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

¹¹ The NET parallel Greek text and NA²⁸ had τεθνηκέναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεθναναι (KJV: he had been dead).

¹² Acts 14:19, 20 (NET)

¹³ The NET parallel Greek text and NA²⁸ had περιτμηθῆτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had περιτεμνησθε (KJV: ye be circumcised).

¹⁴ The NET parallel Greek text and NA²⁸ had the article τῷ preceding Moses. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁵ Acts 15:1 (NET)

¹⁶ The NET parallel Greek text and NA²⁸ had παρεδέχθησαν ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεδεχθησαν υπο (KJV: received of).

¹⁷ Acts 15:6 (NET)

¹⁸ Acts 15:12 (NET)

¹⁹ Acts 15:5 (NET)

²⁰ Acts 15:25 (NET)

²¹ Matthew 5:44, 45 (NET) Table

²² Romans 13:8b-10 (NET) Table

²³ Romans 7:7 (NET)

²⁴ Romans 3:20b (NET)

²⁵ Romans 3:20a (NET)

²⁶ Perhaps it would be more accurate to say that there is no more mention that Paul passed on the decrees that had been decided on by the apostles and elders in Jerusalem after Acts 16:4 (NET), but Acts 18:23 (NET) seems to me to be saying more than that by silence. After he spent some time there [in Antioch after greeting the church in Jerusalem], Paul left and went through the region of Galatia and Phrygia, strengthening all the disciples. Granted, this is some of the same ground that Paul covered in the beginning of his second missionary journey, perhaps he (or Luke) simply didn’t feel the need to repeat himself. But Paul’s own writing and Luke’s choice of words as well as omission of words leads me in the other direction. In Acts 16:4, 5 the churches were ἐστερεοῦντο (a form of στερεόω, strengthened, established) on the basis of the decrees that had been decided on by the apostles and elders in Jerusalem. In Acts 18:23 Paul went about ἐπιστηρίζων (a form of ἐπιστηρίζω, strengthening)—the word might have been translated reestablishing—all the disciples without the aforementioned decrees.

²⁷ Romans 7:1 (NET)

²⁸ Romans 7:4-6 (NET)

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και οι (KJV: and) here. So brothers was understood as a third group along with apostles and elders who sent the letter. The NET parallel Greek text and NA²⁸ did not have these words. So brothers was understood as an appositive, the apostles and elders in Jerusalem identifying with the Gentile recipients of their letter (e.g., your brothers).

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had λεγοντες περιτεμνεσθαι και τηρειν τον νομον (KJV: saying, Ye must be circumcised, and keep the law) here. The NET parallel Greek text and NA²⁸ did not.

³¹ The NET parallel Greek text and NA²⁸ had ἐκλεξαμένοις here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκλεξαμενους (KJV: chosen).

³² The NET parallel Greek text had παραδεδωκόσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had παραδεδωκοσιν (KJV: have hazarded).

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

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

³⁵ Acts 15:31 (NET)

³⁶ The Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our) here. The NET parallel Greek text and NA²⁸ did not.

³⁷ The NET parallel Greek text and NA²⁸ had ἐβούλετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εβουλευσατο (KJV: determined).

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

³⁹ The NET parallel Greek text and NA²⁸ had συμπαραλαμβάνειν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμπαραλαβειν (KJV: to take).

⁴⁰ The NET parallel Greek text and NA²⁸ had δὲ here (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: And).

⁴¹ The NET parallel Greek text and NA²⁸ had κυρίου here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεου (KJV: God).

⁴² The NET parallel Greek text and NA²⁸ had the article τὴν preceding Cilicia. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴³ The NET parallel Greek text and NA²⁸ had παρεδίδοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρεδιδουν (KJV: they delivered).

⁴⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the article των preceding elders. The NET parallel Greek text and NA²⁸ did not.

⁴⁵ The NET parallel Greek text and NA²⁸ had Ἱεροσολύμοις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιερουσαλημ.

⁴⁶ Acts 15:35-41; 16:4, 5 (NET)

⁴⁷ Colossians 4:10 (NET) Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

⁴⁸ Luke 8:40 NETS

⁴⁹ The NET parallel Greek text and NA²⁸ had ἀποδεξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεξαμενος (KJV: received).

⁵⁰ Luke 9:11 NET

⁵¹ Acts 2:41 NET

⁵² Acts 18:27, 28 NET

⁵³ The NET parallel Greek text and NA²⁸ had ἀπεδέξαντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδεξαντο (KJV: received).

⁵⁴ Acts 21:17 NET

⁵⁵ The NET parallel Greek text and NA²⁸ had διορθωμάτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατορθωματων (KJV: very worthy deeds).

⁵⁶ Acts 28:30, 31 NET

⁵⁷ Acts 16:21 NET

⁵⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding testimony. The NET parallel Greek text and NA²⁸ did not.

⁵⁹ Acts 22:18 NET

⁶⁰ The NET parallel Greek text and NA²⁸ had ἐκεῖνοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι.

Jedidiah, Part 6

Posted on July 12, 2012 by admin

And my God will supply your every need according to his glorious riches¹ in Christ Jesus.² Paul wrote this blessing to the Philippians after receiving their gift to help in his ministry. It is the theme in my mind for the next few lines of David’s song. Rescue me from the guilt of murder, O God, the God who delivers me! Then my tongue will shout for joy because of your deliverance. O Lord, give me the words! Then my mouth will praise you.³

I don’t know if David the king was concerned about surviving the avenger of blood⁴ or the Lord’s decree: So now the sword will never depart from your house.⁵ But whether it is rescue from the guilt of murder or the words to praise God, David expected his God to supply his every need. And just to remind myself again, his God did not call him an annoying leach or parasite, but a man after his own heart.⁶ God was, and still is, pleased with this kind of faith.

Since I brought up the avenger of blood I want to consider that for a moment because it fits in with my theme of finding the Gospel in the Old Testament. There were cities of refuge in Israel for someone who committed unintentional homicide. The perpetrator was considered a murderer, he had killed someone. But if he made it to a city of refuge before the avenger of blood killed him, the people of that city were to decide between the murderer and the avenger of blood on the basis of Numbers 35:20-25a (NET):

…if [the murderer] strikes him out of hatred or throws something at him intentionally so that he dies, or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him. But if he strikes him suddenly, without enmity, or throws anything at him unintentionally, or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm, then the community must judge between the slayer and the avenger of blood according to these decisions. The community must deliver the slayer out of the hand of the avenger of blood…

It surprised me to realize that Jesus hadn’t invented a novel thing when He said, You have heard that it was said to an older generation, ‘Do not murder,’ and ‘whoever murders will be subjected to judgment.’ But I say to you that anyone who is angry with a brother⁷ will be subjected to judgment.⁸ The hatred or enmity was what was supposed to be punished, even more so than the killing itself, in his law. So, though the Ammonites actually killed Uriah in battle, because Joab withdrew support from him, it was David’s enmity toward Uriah that made David the actual murderer.

Certainly you do not want a sacrifice, David’s song continued, or else I would offer it; you do not desire a burnt sacrifice. The sacrifices God desires are a humble spirit – O God, a humble and repentant heart you will not reject.⁹ And Jesus told a parable about a tax collector who stood far off and would not even look up to heaven, but beat his breast and said, “God, be merciful to me, sinner that I am!” I tell you that this man went down to his home justified (δεδικαιωμένος, a form of δικαιόω) rather than the Pharisee.¹⁰

Just as Achan’s sin impacted not only his own family but the whole nation, David’s attention focused last on Israel and its capital Jerusalem: Because you favor Zion, do what is good for her! Fortify the walls of Jerusalem! Then you will accept the proper sacrifices, burnt sacrifices and whole offerings; then bulls will be sacrificed on your altar.¹¹

These are the circumstances when God named Solomon Jedidiah: So David comforted his wife Bathsheba, after their first child died. He went to her and had marital relations with her.¹² So here are the same two people doing exactly the same thing they did before. She gave birth to a son, and David named him Solomon.¹³ So the same two people did exactly the same thing with exactly the same result, but everything is different. Now the Lord loved the child and sent word through Nathan the prophet that he should be named Jedidiah for the Lord’s sake.¹⁴ According to the footnote Jedidiah means “loved by the Lord.”

Obviously this message from the Lord meant more to David and Bathsheba than it could ever mean to Solomon. But I want to recall how much it meant to the Lord. Even after Solomon broke every rule God gave the kings of Israel, the Lord said to Solomon, “Because you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant. However, for your father David’s sake I will not do this while you are alive.”¹⁵

As far as anyone knew David was already dead. But I consider Jesus’ enigmatic statement to the Sadduccees, You are deceived, because you don’t know the scriptures or the power of God…have you not read what was spoken to you by God, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? He¹⁶ is not the God of the dead but of the living!¹⁷

Jesus quoted from Exodus. When He spoke these words to Moses it was several hundred years since Abraham, Isaac and Jacob had died as far as anyone on this planet knew. But Luke dispelled the enigma of Jesus’ words when he related the story in his Gospel. The entire quote read, Now he is not God of the dead, but of the living, for all live before him.¹⁸

In other words, one who believes Jesus finds yet another element of the Gospel here. God continued to show his love for Jedidiah throughout Solomon’s lifetime for the sake of all that meant to the man after his own heart, the living David. It is hard to imagine a more beautiful demonstration of the transforming power of Jesus’ forgiveness. But here is one more for good measure.

Years later the blind prophet Ahijah spoke to Jeroboam’s wife: Go, tell Jeroboam, the rebel king of the divided nation of Israel, This is what the Lord God of Israel says: “I raised you up from among the people and made you ruler over my people Israel. I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only what I approve.”¹⁹ Though the incident remains in Scripture for the boy Jesus’ benefit (and ours), it has been removed entirely, though justly and righteously, from his “rememory” of David’s life.

Addendum: February 23, 2020
A table comparing the Greek of Jesus’ quotation of Exodus 3:6 in Matthew 22:36 follows:

Matthew 22:32 (NET Parallel Greek)	Exodus 3:6 (Septuagint BLB)	Exodus 3:6 (Septuagint Elpenor)
ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ	ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ	ἐγώ εἰμι ὁ Θεὸς τοῦ πατρός σου, Θεὸς ῾Αβραὰμ καὶ Θεὸς ᾿Ισαὰκ καὶ Θεὸς ᾿Ιακώβ
Matthew 22:32 (NET)	Exodus 3:6 (NETS)	Exodus 3:6 (English Elpenor)
I am the God of Abraham, the God of Isaac, and the God of Jacob	I am the God of your father, God of Abraam and God of Isaak and God of Iakob.	I am the God of thy father, the God of Abraam, and the God of Isaac, and the God of Jacob

The story of Jeroboam’s wife’s visiting Ahijah the prophet (1 Kings 14:1-18) is apparently missing from the BLB version of the Septuagint. I went to the next “rememory” of David’s life that I found in both versions of the Septuagint only to discover that it was not a “rememory” in the Masoretic text.

Masoretic Text		Septuagint (BLB, Elpenor)
1 Kings 15:4, 5 (Tanakh)	1 Kings 15:4, 5 (NET)	3 Reigns 15:4, 5 (NETS)	3 Kings 15:4, 5 (English Elpenor)
Nevertheless for David’s sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:	Nevertheless for David’s sake the Lord his God maintained his dynasty in Jerusalem by giving him a son to succeed him and by protecting Jerusalem.	For because of Dauid the Lord gave him a remnant, that he might establish his children after him and establish Ierousalem;	Howbeit for David’s sake the Lord gave him a remnant, that he might establish his children after him, and might establish Jerusalem.
Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.	He did this because David had done what he approved and had not disregarded any of his commandments his entire lifetime, except for the incident involving Uriah the Hittite.	as Dauid did what was right before the Lord, he did not turn aside from anything that he commanded him all the days of his life.	Forasmuch as David did that which was right in the sight of the Lord: he turned not from any thing that he commanded him all the days of his life.

Before I began any methodical study of the Septuagint I would have assumed that the rabbis dropped any mention of Uriah the Hittite from their translation. Now I’m more willing to consider whether the Masoretes added it to the original Hebrew text. A comparison of the “rememories” in 1 and 2 Kings in the Masoretic text and the Septuagint might be an interesting study I may or may not pursue any time soon. After all, the only reason I was interested in a Rememory in the movie The Final Cut was my own memory of God’s remembrances of David in English translation of the Masoretic text of 1 and 2 Kings.

Tables comparing Psalm 51:14; 51:15; Numbers 35:20; 35:21; 35:22; 35:23; 35:24; 35:25; Psalm 51:16; 51:17; 51:18; 51:19; 2 Samuel 12:24; 12:25; 1 Kings 11:11; 11:12; Exodus 3:6; 1 Kings 14:7; 14:8; 15:4 and 15:5 in the Tanakh, KJV and NET, and tables comparing Psalm 51:14 (50:16); 51:15 (50:17); Numbers 35:20; 35:21; 35:22; 35:23; 35:24; 35:25; Psalm 51:16 (50:18); 51:17 (50:19); 51:18 (50:20); 51:19 (50:21); 2 Samuel (Reigns, Kings) 12:24; 12:25; 1 Kings (3 Reigns, 3 Kings) 11:11; 11:12; Exodus 3:6; 1 Kings (3 Reigns, 3 Kings) 14:7; 14:8; 15:4 and 15:5 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Philippians 4:19; Matthew 5:22 and 22:32 in the NET and KJV.

Psalm 51:14 (Tanakh)	Psalm 51:14 (KJV)	Psalm 51:14 (NET)
Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.	Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.	Rescue me from the guilt of murder, O God, the God who delivers me. Then my tongue will shout for joy because of your righteousness.

Psalm 51:14 (Septuagint BLB)	Psalm 50:16 (Septuagint Elpenor)
ῥῦσαί με ἐξ αἱμάτων ὁ θεὸς ὁ θεὸς τῆς σωτηρίας μου ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου	ρῦσαί με ἐξ αἱμάτων, ὁ Θεὸς ὁ Θεὸς τῆς σωτηρίας μου· ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου
Psalm 50:16 (NETS)	Psalm 50:16 (English Elpenor)
Rescue me from bloodshed, O God, O God of my deliverance; my tongue will rejoice at your righteousness.	Deliver me from blood-guiltiness, O God, the God of my salvation: [and] my tongue shall joyfully declare thy righteousness.

Psalm 51:15 (Tanakh)	Psalm 51:15 (KJV)	Psalm 51:15 (NET)
O Lord, open thou my lips; and my mouth shall shew forth thy praise.	O Lord, open thou my lips; and my mouth shall shew forth thy praise.	O Lord, give me the words. Then my mouth will praise you.

Psalm 51:15 (Septuagint BLB)	Psalm 50:17 (Septuagint Elpenor)
κύριε τὰ χείλη μου ἀνοίξεις καὶ τὸ στόμα μου ἀναγγελεῗ τὴν αἴνεσίν σου	Κύριε, τὰ χείλη μου ἀνοίξεις, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου
Psalm 50:17 (NETS)	Psalm 50:17 (English Elpenor)
O Lord, my lips you will open, and my mouth will declare your praise.	O Lord, thou shalt open my lips; and my mouth shall declare thy praise.

Numbers 35:20 (Tanakh)	Numbers 35:20 (KJV)	Numbers 35:20 (NET)
And if he thrust him of hatred, or hurled at him any thing, lying in wait, so that he died;	But if he thrust him of hatred, or hurl at him by laying of wait, that he die;	“‘But if he strikes him out of hatred or throws something at him intentionally so that he dies,

Numbers 35:20 (Septuagint BLB)	Numbers 35:20 (Septuagint Elpenor)
ἐὰν δὲ δι᾽ ἔχθραν ὤσῃ αὐτὸν καὶ ἐπιρρίψῃ ἐπ᾽ αὐτὸν πᾶν σκεῦος ἐξ ἐνέδρου καὶ ἀποθάνῃ	ἐὰν δὲ δι’ ἔχθραν ὤσῃ αὐτὸν καὶ ἐπιρρίψῃ ἐπ’ αὐτὸν πᾶν σκεῦος ἐξ ἐνέδρου, καὶ ἀποθάνῃ
Numbers 35:20 (NETS)	Numbers 35:20 (English Elpenor)
Now if out of enmity he pushes him and hurls at him any object from an ambush and he dies	And if he should thrust him through enmity, or cast any thing upon him from an ambuscade, and the man should die,

Numbers 35:21 (Tanakh)	Numbers 35:21 (KJV)	Numbers 35:21 (NET)
or in enmity smote him with his hand, that he died; he that smote him shall surely be put to death: he is a murderer; the avenger of blood shall put the murderer to death when he meeteth him.	Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.	or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him.

Numbers 35:21 (Septuagint BLB)	Numbers 35:21 (Septuagint Elpenor)
ἢ διὰ μῆνιν ἐπάταξεν αὐτὸν τῇ χειρί καὶ ἀποθάνῃ θανάτῳ θανατούσθω ὁ πατάξας φονευτής ἐστιν θανάτῳ θανατούσθω ὁ φονεύων ὁ ἀγχιστεύων τὸ αἷμα ἀποκτενεῗ τὸν φονεύσαντα ἐν τῷ συναντῆσαι αὐτῷ	ἢ διὰ μῆνιν ἐπάταξεν αὐτὸν τῇ χειρί, καὶ ἀποθάνῃ, θανάτῳ θανατούσθω ὁ πατάξας, φονευτής ἐστι· θανάτῳ θανατούσθω ὁ φονεύων· ὁ ἀγχιστεύων τὸ αἷμα ἀποκτενεῖ τὸν φονεύσαντα ἐν τῷ συναντῆσαι αὐτῷ
Numbers 35:21 (NETS)	Numbers 35:21 (English Elpenor)
or out of rage he struck him with the hand and he dies, let the one who struck be put to death by death—he is a murderer; let the murderer be put to death by death; the one doing the relative’s blood duty shall strike the one that committed murder when he meets him.	or if he have smitten him with his hand through anger, and the man should die, let the man that smote him be put to death by all means, he is a murderer: let the murderer by all means be put to death: the avenger of blood shall slay the murderer when he meets him.

Numbers 35:22 (Tanakh)	Numbers 35:22 (KJV)	Numbers 35:22 (NET)
But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait,	But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait,	“But if he strikes him suddenly, without enmity, or throws anything at him unintentionally,

Numbers 35:22 (Septuagint BLB)	Numbers 35:22 (Septuagint Elpenor)
ἐὰν δὲ ἐξάπινα οὐ δι᾽ ἔχθραν ὤσῃ αὐτὸν ἢ ἐπιρρίψῃ ἐπ᾽ αὐτὸν πᾶν σκεῦος οὐκ ἐξ ἐνέδρου	ἐὰν δὲ ἐξάπινα οὐ δι’ ἔχθραν ὤσῃ αὐτὸν ἢ ἐπιρρίψῃ ἐπ’ αὐτὸν πᾶν σκεῦος οὐκ ἐξ ἐνέδρου
Numbers 35:22 (NETS)	Numbers 35:22 (English Elpenor)
But if he pushes him suddenly, not out of enmity, or throws at him any object not from an ambush	But if he should thrust him suddenly, not through enmity, or cast any thing upon him, not from an ambuscade,

Numbers 35:23 (Tanakh)	Numbers 35:23 (KJV)	Numbers 35:23 (NET)
or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;	or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;	or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

Numbers 35:23 (Septuagint BLB)	Numbers 35:23 (Septuagint Elpenor)
ἢ παντὶ λίθῳ ἐν ᾧ ἀποθανεῗται ἐν αὐτῷ οὐκ εἰδώς καὶ ἐπιπέσῃ ἐπ᾽ αὐτόν καὶ ἀποθάνῃ αὐτὸς δὲ οὐκ ἐχθρὸς αὐτοῦ ἦν οὐδὲ ζητῶν κακοποιῆσαι αὐτόν	ἢ παντὶ λίθῳ, ἐν ᾧ ἀποθανεῖται ἐν αὐτῷ, οὐκ εἰδώς, καὶ ἐπιπέσῃ ἐπ’ αὐτόν, καὶ ἀποθάνῃ, αὐτὸς δὲ οὐκ ἐχθρὸς αὐτοῦ ἦν, οὐδὲ ζητῶν κακοποιῆσαι αὐτόν
Numbers 35:23 (NETS)	Numbers 35:23 (English Elpenor)
or with any stone—by which he may die—unknowingly, and it falls upon him and he dies but he is not his enemy nor was he seeking to harm him,	or [smite him] with any stone, whereby a man may die, unawares, and it should fall upon him, and he should die, but he was not his enemy, nor sought to hurt him;

Numbers 35:24 (Tanakh)	Numbers 35:24 (KJV)	Numbers 35:24 (NET)
then the congregation shall judge between the smiter and the avenger of blood according to these ordinances;	Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:	then the community must judge between the slayer and the avenger of blood according to these decisions.

Numbers 35:24 (Septuagint BLB)	Numbers 35:24 (Septuagint Elpenor)
καὶ κρινεῗ ἡ συναγωγὴ ἀνὰ μέσον τοῦ πατάξαντος καὶ ἀνὰ μέσον τοῦ ἀγχιστεύοντος τὸ αἷμα κατὰ τὰ κρίματα ταῦτα	καὶ κρινεῖ ἡ συναγωγὴ ἀνὰ μέσον τοῦ πατάξαντος καὶ ἀνὰ μέσον τοῦ ἀγχιστεύοντος τὸ αἷμα, κατὰ τὰ κρίματα ταῦτα
Numbers 35:24 (NETS)	Numbers 35:24 (English Elpenor)
then the congregation shall judge between the striker and between the one doing the relative’s blood duty, according to these judgments,	then the assembly shall judge between the smiter and the avenger of blood, according to these judgments.

Numbers 35:25 (Tanakh)	Numbers 35:25 (KJV)	Numbers 35:25 (NET)
and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil.	And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.	The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there until the death of the high priest, who was anointed with the consecrated oil.

Numbers 35:25 (Septuagint BLB)	Numbers 35:25 (Septuagint Elpenor)
καὶ ἐξελεῗται ἡ συναγωγὴ τὸν φονεύσαντα ἀπὸ τοῦ ἀγχιστεύοντος τὸ αἷμα καὶ ἀποκαταστήσουσιν αὐτὸν ἡ συναγωγὴ εἰς τὴν πόλιν τοῦ φυγαδευτηρίου αὐτοῦ οὗ κατέφυγεν καὶ κατοικήσει ἐκεῗ ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας ὃν ἔχρισαν αὐτὸν τῷ ἐλαίῳ τῷ ἁγίῳ	καὶ ἐξελεῖται ἡ συναγωγὴ τὸν φονεύσαντα ἀπὸ τοῦ ἀγχιστεύοντος τὸ αἷμα, καὶ ἀποκαταστήσουσιν αὐτὸν ἡ συναγωγὴ εἰς τὴν πόλιν τοῦ φυγαδευτηρίου αὐτοῦ, οὗ κατέφυγε, καὶ κατοικήσει ἐκεῖ ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας, ὃν ἔχρισαν αὐτὸν τῷ ἐλαίῳ τῷ ἁγίῳ
Numbers 35:25 (NETS)	Numbers 35:25 (English Elpenor)
and the congregation shall rescue the one that committed murder from the one doing the relative’s blood duty. And the congregation shall restore him to the city of his place of refuge, where he fled for refuge. And he shall live there until the great priest dies, him whom they anointed with the holy oil.	And the congregation shall rescue the slayer from the avenger of blood, and the congregation shall restore him to his city of refuge, whither he fled for refuge; and he shall dwell there till the death of the high-priest, whom they anointed with the holy oil.

Psalm 51:16 (Tanakh)	Psalm 51:16 (KJV)	Psalm 51:16 (NET)
For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.	For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.	Certainly you do not want a sacrifice, or else I would offer it; you do not desire a burnt sacrifice.

Psalm 51:16 (Septuagint BLB)	Psalm 50:18 (Septuagint Elpenor)
ὅτι εἰ ἠθέλησας θυσίαν ἔδωκα ἄν ὁλοκαυτώματα οὐκ εὐδοκήσεις	ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν· ὁλοκαυτώματα οὐκ εὐδοκήσεις
Psalm 50:18 (NETS)	Psalm 50:18 (English Elpenor)
because if you had wanted sacrifice, I would have given it; with whole burnt offerings you will not be pleased.	For if thou desiredst sacrifice, I would have given [it]: thou wilt not take pleasure in whole-burnt-offerings.

Psalm 51:17 (Tanakh)	Psalm 51:17 (KJV)	Psalm 51:17 (NET)
The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.	The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.	The sacrifice God desires is a humble spirit—O God, a humble and repentant heart you will not reject.

Psalm 51:17 (Septuagint BLB)	Psalm 50:19 (Septuagint Elpenor)
θυσία τῷ θεῷ πνεῦμα συντετριμμένον καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουθενώσει	θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει
Psalm 50:19 (NETS)	Psalm 50:19 (English Elpenor)
Sacrifice to God is a broken spirit; a broken and humbled heart God will not despise.	Sacrifice to God is a broken spirit: a broken and humbled heart God will not despise.

Psalm 51:18 (Tanakh)	Psalm 51:18 (KJV)	Psalm 51:18 (NET)
Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.	Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.	Because you favor Zion, do what is good for her. Fortify the walls of Jerusalem.

Psalm 51:18 (Septuagint BLB)	Psalm 50:20 (Septuagint Elpenor)
ἀγάθυνον κύριε ἐν τῇ εὐδοκίᾳ σου τὴν Σιων καὶ οἰκοδομηθήτω τὰ τείχη Ιερουσαλημ	ἀγάθυνον, Κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιών, καὶ οἰκοδομηθήτω τὰ τείχη ῾Ιερουσαλήμ
Psalm 50:20 (NETS)	Psalm 50:20 (English Elpenor)
Do good to Sion in your good pleasure, and let the walls of Ierousalem be built;	Do good, O Lord, to Sion in thy good pleasure; and let the walls of Jerusalem be built.

Psalm 51:19 (Tanakh)	Psalm 51:19 (KJV)	Psalm 51:19 (NET)
Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.	Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.	Then you will accept the proper sacrifices, burnt sacrifices and whole offerings; then bulls will be sacrificed on your altar.

Psalm 51:19 (Septuagint BLB)	Psalm 50:21 (Septuagint Elpenor)
τότε εὐδοκήσεις θυσίαν δικαιοσύνης ἀναφορὰν καὶ ὁλοκαυτώματα τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους	τότε εὐδοκήσεις θυσίαν δικαιοσύνης, ἀναφορὰν καὶ ὁλοκαυτώματα· τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους
Psalm 50:21 (NETS)	Psalm 50:21 (English Elpenor)
then you will delight in a sacrifice of righteousness, in offering and whole burnt offerings; then they will offer calves on your altar.	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.

2 Samuel 12:24 (Tanakh)	2 Samuel 12:24 (KJV)	2 Samuel 12:24 (NET)
And David comforted Bath-sheba his wife, and went in unto her, and lay with her; and she bore a son, and called his name Solomon. And HaShem loved him;	And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.	So David comforted his wife Bathsheba. He came to her and went to bed with her. Later she gave birth to a son, and David named him Solomon. Now the Lord loved the child

2 Samuel 12:24 (Septuagint BLB)	2 Kings 12:24 (Septuagint Elpenor)
καὶ παρεκάλεσεν Δαυιδ Βηρσαβεε τὴν γυναῗκα αὐτοῦ καὶ εἰσῆλθεν πρὸς αὐτὴν καὶ ἐκοιμήθη μετ᾽ αὐτῆς καὶ συνέλαβεν καὶ ἔτεκεν υἱόν καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Σαλωμων καὶ κύριος ἠγάπησεν αὐτόν	καὶ παρεκάλεσε Δαυὶδ Βηρσαβεὲ τὴν γυναῖκα αὐτοῦ καὶ εἰσῆλθε πρὸς αὐτὴν καὶ ἐκοιμήθη μετ’ αὐτῆς καὶ συνέλαβε καὶ ἔτεκεν υἱόν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Σαλωμών, καὶ Κύριος ἠγάπησεν αὐτόν
2 Reigns 12:24 (NETS)	2 Kings 12:24 (English Elpenor)
And Dauid consoled Bersabee his wife and went in to her and lay with her, and she conceived and bore a son and called his name Salomon. And the Lord loved him.	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.

2 Samuel 12:25 (Tanakh)	2 Samuel 12:25 (KJV)	2 Samuel 12:25 (NET)
and He sent by the hand of Nathan the prophet, and he called his name Jedidiah, for HaShem’S sake.	And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.	and sent word through Nathan the prophet that he should be named Jedidiah for the Lord’s sake.

2 Samuel 12:25 (Septuagint BLB)	2 Kings 12:25 (Septuagint Elpenor)
καὶ ἀπέστειλεν ἐν χειρὶ Ναθαν τοῦ προφήτου καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ιδεδι ἕνεκεν κυρίου	καὶ ἀπέστειλεν ἐν χειρὶ Νάθαν τοῦ προφήτου, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ ᾿Ιεδεδί, ἕνεκεν Κυρίου
2 Reigns 12:25 (NETS)	2 Kings 12:25 (English Elpenor)
And he sent by the hand of Nathan the prophet, and he called his name Idedi, on account of the Lord.	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.

1 Kings 11:11 (Tanakh)	1 Kings 11:11 (KJV)	1 Kings 11:11 (NET)
Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.	Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.	So the Lord said to Solomon, “Because you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant.

1 Kings 11:11 (Septuagint BLB)	3 Kings 11:11 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Σαλωμων ἀνθ᾽ ὧν ἐγένετο ταῦτα μετὰ σοῦ καὶ οὐκ ἐφύλαξας τὰς ἐντολάς μου καὶ τὰ προστάγματά μου ἃ ἐνετειλάμην σοι διαρρήσσων διαρρήξω τὴν βασιλείαν σου ἐκ χειρός σου καὶ δώσω αὐτὴν τῷ δούλῳ σου	καὶ εἶπε Κύριος πρὸς Σαλωμών· ἀνθ᾿ ὧν ἐγένετο ταῦτα μετὰ σοῦ καὶ οὐκ ἐφύλαξας τὰς ἐντολάς μου καὶ τὰ προστάγματά μου, ἃ ἐνετειλάμην σοι, διαρρήσσων διαρρήξω τὴν βασιλείαν σου ἐκ χειρός σου καὶ δώσω αὐτὴν τῷ δούλῳ σου
3 Reigns 11:11 (NETS)	3 Kings 11:11 (English Elpenor)
And the Lord said to Salomon, “Since these thing were with you and you did not keep my commandments and my ordinances that I commanded you, tearing I will tear your kingdom from your hand and give it to your slave.	And the Lord said to Solomon, Because it has been thus with thee, and thou hast not kept my commandments and my ordinances which I commanded thee, I will surely rend thy kingdom out of thy hand, and give it to thy servant.

1 Kings 11:12 (Tanakh)	1 Kings 11:12 (KJV)	1 Kings 11:12 (NET)
Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.	Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.	However, for your father David’s sake I will not do this while you are alive. I will tear it away from your son’s hand instead.

1 Kings 11:12 (Septuagint BLB)	3 Kings 11:12 (Septuagint Elpenor)
πλὴν ἐν ταῗς ἡμέραις σου οὐ ποιήσω αὐτὰ διὰ Δαυιδ τὸν πατέρα σου ἐκ χειρὸς υἱοῦ σου λήμψομαι αὐτήν	πλὴν ἐν ταῖς ἡμέραις σου οὐ ποιήσω αὐτὰ διὰ Δαυὶδ τὸν πατέρα σου· ἐκ χειρὸς υἱοῦ σου λήψομαι αὐτήν
3 Reigns 11:12 (NETS)	3 Kings 11:12 (English Elpenor)
Yet, for the sake of your father Dauid I will not do them in your days; I will take it out of the hand of your son.	Only in thy days I will not do it for David thy father’s sake: [but] I will take it out of the hand of thy son.

Exodus 3:6 (Tanakh)	Exodus 3:6 (KJV)	Exodus 3:6 (NET)
Moreover He said: ‘I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob.’ And Moses hid his face; for he was afraid to look upon G-d.	Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.	He added, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look at God.

Exodus 3:6 (Septuagint BLB)	Exodus 3:6 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ ἀπέστρεψεν δὲ Μωυσῆς τὸ πρόσωπον αὐτοῦ εὐλαβεῗτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ θεοῦ	καὶ εἶπεν· ἐγώ εἰμι ὁ Θεὸς τοῦ πατρός σου, Θεὸς ῾Αβραὰμ καὶ Θεὸς ᾿Ισαὰκ καὶ Θεὸς ᾿Ιακώβ. ἀπέστρεψε δὲ Μωυσῆς τὸ πρόσωπον αὐτοῦ· εὐλαβεῖτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ Θεοῦ
Exodus 3:6 (NETS)	Exodus 3:6 (English Elpenor)
And he said to him, “I am the God of your father, God of Abraam and God of Isaak and God of Iakob.” And Moyses turned his face away, for he was being reverent to look down before God.	And he said, I am the God of thy father, the God of Abraam, and the God of Isaac, and the God of Jacob; and Moses turned away his face, for he was afraid to gaze at God.

1 Kings 14:7 (Tanakh)	1 Kings 14:7 (KJV)	1 Kings 14:7 (NET)
Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,	Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,	Go, tell Jeroboam, ‘This is what the Lord God of Israel has said: “I raised you up from among the people and made you ruler over my people Israel.

1 Kings 14:7 (Septuagint BLB)	3 Kings 14:7 (Septuagint Elpenor)
NA	πορευθεῖσα εἰπὸν τῷ ῾Ιεροβοάμ· τάδε λέγει Κύριος ὁ Θεὸς ᾿Ισραήλ· ἀνθ᾿ οὗ ὅσον ὕψωσά σε ἀπὸ μέσου λαοῦ καὶ ἔδωκά σε ἡγούμενον ἐπὶ τὸν λαόν μου ᾿Ισραήλ,
3 Reigns 14:7 (NETS)	3 Kings 14:7 (English Elpenor)
NA	In going, say to Jeroboam, Thus says the Lord God of Israel, Because as much as I exalted you from the midst of the people and appointed you leading over the people of Israel,

1 Kings 14:8 (Tanakh)	1 Kings 14:8 (KJV)	1 Kings 14:8 (NET)
And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes;	And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes;	I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only what I approve.

1 Kings 14:8 (Septuagint BLB)	3 Kings 14:8 (Septuagint Elpenor)
NA	καὶ ἔρρηξα σὺν τὸ βασίλειον ἀπὸ τοῦ οἶκου Δαυὶδ καὶ ἔδωκα αὐτό σοι καὶ οὐκ ἐγένου ὡς ὁ δοῦλός μου Δαυίδ, ὃς ἐφύλαξε τὰς ἐντολάς μου καὶ ὃς ἐπορεύθη ὀπίσω μου ἐν πάσῃ καρδίᾳ αὐτοῦ ποιῆσαι ἕκαστος τὸ εὐθὲς ἐν ὀφθαλμοῖς μου
3 Reigns 14:8 (NETS)	3 Kings 14:8 (English Elpenor)
NA	and tore the crown of state from the house of David and gave it to you; and you have not become as my servant David who kept my commandments, and who went after me with all his heart, to do right in my eyes.

1 Kings 15:4 (Tanakh)	1 Kings 15:4 (KJV)	1 Kings 15:4 (NET)
Nevertheless for David’s sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:	Nevertheless for David’s sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:	Nevertheless for David’s sake the Lord his God maintained his dynasty in Jerusalem by giving him a son to succeed him and by protecting Jerusalem.

1 Kings 15:4 (Septuagint BLB)	3 Kings 15:4 (Septuagint Elpenor)
ὅτι διὰ Δαυιδ ἔδωκεν αὐτῷ κύριος κατάλειμμα ἵνα στήσῃ τέκνα αὐτοῦ μετ᾽ αὐτὸν καὶ στήσῃ τὴν Ιερουσαλημ	ὅτι διὰ Δαυὶδ ἔδωκεν αὐτῷ Κύριος κατάλειμμα, ἵνα στήσῃ τὰ τέκνα αὐτοῦ μετ᾿ αὐτὸν καὶ στήσῃ τὴν ῾Ιερουσαλήμ
3 Reigns 15:4 (NETS)	3 Kings 15:4 (English Elpenor)
For because of Dauid the Lord gave him a remnant, that he might establish his children after him and establish Ierousalem;	Howbeit for David’s sake the Lord gave him a remnant, that he might establish his children after him, and might establish Jerusalem.

1 Kings 15:5 (Tanakh)	1 Kings 15:5 (KJV)	1 Kings 15:5 (NET)
Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.	Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.	He did this because David had done what he approved and had not disregarded any of his commandments his entire lifetime, except for the incident involving Uriah the Hittite.

1 Kings 15:5 (Septuagint BLB)	3 Kings 15:5 (Septuagint Elpenor)
ὡς ἐποίησεν Δαυιδ τὸ εὐθὲς ἐνώπιον κυρίου οὐκ ἐξέκλινεν ἀπὸ πάντων ὧν ἐνετείλατο αὐτῷ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ	ὡς ἐποίησε Δαυὶδ τὸ εὐθὲς ἐνώπιον Κυρίου, οὐκ ἐξέκλινεν ἀπὸ πάντων, ὧν ἐνετείλατο αὐτῷ, πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ
3 Reigns 15:5 (NETS)	3 Kings 15:5 (English Elpenor)
as Dauid did what was right before the Lord, he did not turn aside from anything that he commanded him all the days of his life.	Forasmuch as David did that which was right in the sight of the Lord: he turned not from any thing that he commanded him all the days of his life.

Philippians 4:19 (NET)	Philippians 4:19 (KJV)
And my God will supply your every need according to his glorious riches in Christ Jesus.	But my God shall supply all your need according to his riches in glory by Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ	ο δε θεος μου πληρωσει πασαν χρειαν υμων κατα τον πλουτον αυτου εν δοξη εν χριστω ιησου	ο δε θεος μου πληρωσει πασαν χρειαν υμων κατα τον πλουτον αυτου εν δοξη εν χριστω ιησου

Matthew 5:22 (NET)	Matthew 5:22 (KJV)
But I say to you that anyone who is angry with a brother will be subjected to judgment. And whoever insults a brother will be brought before the council, and whoever says ‘Fool’ will be sent to fiery hell.	But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δ᾿ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ· ρακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ᾿ ἂν εἴπῃ· μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός	εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος	εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος

Matthew 22:32 (NET)	Matthew 22:32 (KJV)
‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living!”	I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων	εγω ειμι ο θεος αβρααμ και ο θεος ισαακ και ο θεος ιακωβ ουκ εστιν ο θεος θεος νεκρων αλλα ζωντων	εγω ειμι ο θεος αβρααμ και ο θεος ισαακ και ο θεος ιακωβ ουκ εστιν ο θεος θεος νεκρων αλλα ζωντων

David’s Forgiveness, Part 1

Back to Fear – Exodus, Part 2

Back to Romans, Part 87

Back to Atonement, Part 8

Back to Study: Luke 4:18-19

Back to Solomon’s Wealth, Part 3

Back to The Angels Will Gather

Back to Forgiven or Passed Over? Part 1

Back to Romans, Part 70

Back to Condemnation or Judgment? – Part 11

Back to Son of God – John, Part 3

Back to Fear – Deuteronomy, Part 15

Back to A Monotonous Cycle Revisited, Part 5

Back to The Lost Son of Perdition, Part 6

Back to Who Am I? Part 16

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

¹ The NET parallel Greek text and NA²⁸ had πλοῦτος here in the nominative case preceded by its appropriate article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον in the accusative case preceded by its appropriate article τον.

² Philippians 4:19 (NET)

³ Psalm 51:14, 15 (NET)

⁴ Numbers 35:9-34 (NET)

⁵ 2 Samuel 12:10a (NET) Table

⁶ Acts 13:22 (NET), 1 Samuel 13:14 Septuagint (τὴν καρδίαν αὐτοῦ), but it is getting harder to find in translations from contemporary Hebrew.

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had εικη (KJV: without a cause) following his brother. The NET parallel Greek text and NA²⁸ did not.

⁸ Matthew 5:21, 22a (NET)

⁹ Psalm 51:16, 17 (NET)

¹⁰ Luke 18:13, 14a (NET) Table

¹¹ Psalm 51:18, 19 (NET)

¹² 2 Samuel 12:24ab (NET)

¹³ 2 Samuel 12:24c (NET)

¹⁴ 2 Samuel 12:24d, 25 (NET)

¹⁵ 1 Kings 11:11, 12a (NET)

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had θεος (KJV: God) here. The NET parallel Greek text and NA²⁸ did not.

¹⁷ Matthew 22:29, 31b, 32 (NET)

¹⁸ Luke 20:38 (NET)

¹⁹ 1 Kings 14:7, 8 (NET)

Jedidiah, Part 5

Posted on July 11, 2012 by admin

David’s song continued: Create for me a pure heart, O God! Renew a resolute spirit within me! Do not reject me! Do not take your Holy Spirit away from me! ¹ Whatever Daivid’s understanding of making sins as white as snow, he apparently grasped that creating a pure heart and renewing a resolute spirit was the work of the Holy Spirit rather than his own. David continued: Let me again experience the joy of your deliverance! Sustain me by giving me the desire to obey! ²

It was both surprising and encouraging to find this man after Jesus’ own heart in the Old Testament who would say, amen, to Paul’s saying, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.³ There is however a New Testament corollary to the concept of making sins as white as snow: And we know that all things work together for good for those who love God, who are called according to his purpose…⁴

For all things to work together for good for me, the effect of other people’s sins on my life must be neutralized. One might say, though their sins are like red, they must be made white as snow in their effect upon me, though they are red like scarlet, they must be made like wool. Here, on this side of the equation, Jesus provided all kinds of instruction for his followers to be part of the process of gathering with Him rather than scattering.⁵ First and foremost among these is, forgive: if you have anything against anyone, forgive (ἀφίετε, a form of ἀφίημι) him, so that your Father in heaven will also forgive (ἀφῇ, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).⁶ This is quite frankly the fastest way to mute the effect of others’ sins on my life. If God is for us, who can be against us?⁷

If I thought of this as law instead of love, then I tried to puff up some phony forgiveness like a tea kettle or a “little engine that could,” or else God wouldn’t forgive me my sins. But when I thought of this is as love rather than law, I realized I could take from the Lord’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control that flows like a stream of living water through me, and—knowing that no one is less deserving of forgiveness than I—share the overflow of that mercy, grace and forgiveness and the gift of righteousness as freely with another as I have received it myself.

You have heard that it was said, “An eye for an eye and a tooth for a tooth,” the Lord Jesus quoted the limits on retribution He had placed in the law He gave to Moses. But I say to you, do not resist the evildoer. But whoever strikes you on⁸ the⁹ right cheek, turn the other to him as well. And if someone wants to sue you and to take your tunic, give him your coat also. And if anyone forces you to go one mile, go with him two.¹⁰ Follow me,¹¹ Jesus said. He wants his followers to join Him in blunting the effectiveness of sin, not as sin eaters per se, but more like sin shock absorbers. This is the limit, from here the shit stops rolling down hill.

Give¹² to the one who asks you, and do not reject the one who wants to borrow¹³ from you, Jesus continued. You have heard that it was said, “Love your neighbor” and “hate your enemy.” But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.¹⁴

This reminds me of the movie 300. First the phalanx absorbs the shock of sin’s assault, then comes the push back. And David continued: Then I will teach rebels your merciful ways, and sinners will turn to you.¹⁵ This teaching is not didactic but a loving demonstration of the very mercy that is its object. Paul picked up on the militant spirit of overcoming, or conquering, evil with good (Romans 12:9-21 NET).

Love (ἀγάπη) must be without hypocrisy. Abhor what is evil, cling to what is good (ἀγαθῷ, a form of ἀγαθός). Be devoted to one another with mutual love (φιλόστοργοι, a form of φιλόστοργος), showing eagerness in honoring one another. Do not lag in zeal, be enthusiastic in spirit, serve the Lord.¹⁶ Rejoice (χαίροντες, a form of χαίρω) in hope (ἐλπίδι, a form of ἐλπίς), endure (ὑπομένοντες, a form of ὑπομένω) in suffering (θλίψει, a form of θλίψις), persist in prayer. Contribute to the needs of the saints, pursue hospitality. Bless those who persecute you, bless and do not curse. Rejoice (χαίρειν, another form of χαίρω) with those who rejoice (χαιρόντων, another form of χαίρω),¹⁷ weep with those who weep. Live in harmony with one another; do not be haughty but associate with the lowly. Do not be conceited. Do not repay anyone evil for evil; consider what is good before all people. If possible, so far as it depends on you, live peaceably with all people. Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather,¹⁸ if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals¹⁹ on his head. Do not be overcome (νικῶ, a form of νικάω) by evil, but overcome (νίκα, another form of νικάω) evil with good (ἀγαθῷ, a form of ἀγαθός).

I couldn’t help but notice how similar these instructions are to the love that fulfills the law (1 Corinthians 13:4-7 NET).

Love (ἀγάπη) is patient (μακροθυμεῖ, a form of μακροθυμέω), love is kind, it is not envious. Love does not brag, it is not puffed up. It is not rude, it is not self-serving, it is not easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes (πιστεύει, a form of πιστεύω) all things, hopes (ἐλπίζει, a form of ἐλπίζω) all things, endures (ὑπομένει, another form of ὑπομένω) all things.

None of this, however, originates with me. All of it comes from drinking and continuing to drink from that river of living water²⁰ which is the Holy Spirit (Galatians 5:22, 23 NET Table).

But the fruit of the Spirit is love (ἀγάπη), joy (χαρά), peace, patience (μακροθυμία), kindness, goodness (ἀγαθωσύνη), faithfulness (πίστις), gentleness, and self-control. Against such things there is no law.

Addendum: February 2, 2020
Tables comparing the NET parallel Greek of Jesus’ quotation from Exodus or Leviticus with the Septuagint (BLB and Elpenor) follow:

Matthew 5:38b (NET Parallel Greek)	Exodus 21:24a (Septuagint BLB)	Exodus 21:24a (Septuagint Elpenor)
ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος
Matthew 5:38b (NET)	Exodus 21:24a (NETS)	Exodus 21:24a (English Elpenor)
An eye for an eye and a tooth for a tooth.	eye for eye, tooth for tooth,	eye for eye, tooth for tooth,

Matthew 5:38b (NET Parallel Greek)	Leviticus 24:20b (Septuagint BLB)	Leviticus 24:20b (Septuagint Elpenor)
ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος
Matthew 5:38b (NET)	Leviticus 24:20b (NETS)	Leviticus 24:20b (English Elpenor)
An eye for an eye and a tooth for a tooth.	eye for eye, tooth for tooth;	eye for eye, tooth for tooth:

A table comparing the NET parallel Greek of Jesus’ quotation from Leviticus (Table) with the Septuagint (BLB and Elpenor) follows:

Matthew 5:43b (NET Parallel Greek)	Leviticus 19:18b (Septuagint BLB)	Leviticus 19:18b (Septuagint Elpenor)
ἀγαπήσεις τὸν πλησίον σου	ἀγαπήσεις τὸν πλησίον σου	ἀγαπήσεις τὸν πλησίον σου
Matthew 5:43b (NET)	Leviticus 19:18b (NETS)	Leviticus 19:18b (English Elpenor)
Love your neighbor	you shall love your neighbor	thou shalt love thy neighbour

It seems possible to me that Paul, given his own proclivity toward vengeance (Acts 9:1-9; 1 Corinthians 5:1-13; 1 Timothy 1:18-20; 1 Timothy 1:12-14), shared a personal word from the Lord with believers in Rome, but a table comparing the NET parallel Greek as an allusion to Deuteronomy in the Septuagint (BLB and Elpenor) follows:

Romans 12:19b (NET Parallel Greek)	Deuteronomy 32:35a (Septuagint BLB)	Deuteronomy 32:35a (Septuagint Elpenor)
ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω
Romans 12:19b (NET)	Deuteronomy 32:35a (NETS)	Deuteronomy 32:35a (English Elpenor)
Vengeance is mine, I will repay	In a day of vengeance, I will repay,	In the day of vengeance I will recompense,

A table comparing the NET parallel Greek of Paul’s quotation from Proverbs with the Septuagint (BLB and Elpenor) follows:

Romans 12:20b (NET Parallel Greek)	Proverbs 25:21, 22a (Septuagint BLB)	Proverbs 25:21, 22a (Septuagint Elpenor)
ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ	ἐὰν πεινᾷ ὁ ἐχθρός σου τρέφε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ	ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ
Romans 12:20b (NET)	Proverbs 25:21, 22a (NETS)	Proverbs 25:21, 22a (English Elpenor)
if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.	If your enemy is hungry, nourish him; if he is thirsty, give him to drink. For by doing this you will heap coals of fire on his head,	If thine enemy hunger, feed him; if he thirst, give him drink; for so doing thou shalt heap coals of fire upon his head,

Tables comparing Psalm 51:10; Exodus 21:24; Leviticus 24:20; Psalm 51:13; Deuteronomy 32:35; Proverbs 25:21 and 25:22 in the Tanakh, KJV and NET, and tables comparing Psalm 51:10 (50:12); Exodus 21:24; Leviticus 24:20; Psalm 51:13 (50:15); Deuteronomy 32:35; Proverbs 25:21 and 25:22 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 5:39; 5:42; Romans 12:11; 12:15 and 12:20 in the NET and KJV.

Psalm 51:10 (Tanakh)	Psalm 51:10 (KJV)	Psalm 51:10 (NET)
Create in me a clean heart, O God; and renew a right spirit within me.	Create in me a clean heart, O God; and renew a right spirit within me.	Create for me a pure heart, O God. Renew a resolute spirit within me.

Psalm 51:10 (Septuagint BLB)	Psalm 50:12 (Septuagint Elpenor)
καρδίαν καθαρὰν κτίσον ἐν ἐμοί ὁ θεός καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῗς ἐγκάτοις μου	καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου
Psalm 50:12 (NETS)	Psalm 50:12 (English Elpenor)
A clean heart create in me, O God, and an upright spirit renew wthin me.	Create in me a clean heart, O God; and renew a right spirit in my inward parts.

Exodus 21:24 (Tanakh)	Exodus 21:24 (KJV)	Exodus 21:24 (NET)
eye for eye, tooth for tooth, hand for hand, foot for foot,	Eye for eye, tooth for tooth, hand for hand, foot for foot,	eye for eye, tooth for tooth, hand for hand, foot for foot,

Exodus 21:24 (Septuagint BLB)	Exodus 21:24 (Septuagint Elpenor)
ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος χεῗρα ἀντὶ χειρός πόδα ἀντὶ ποδός	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, χεῖρα ἀντὶ χειρός, πόδα ἀντὶ ποδός
Exodus 21:24 (NETS)	Exodus 21:24 (English Elpenor)
eye for eye, tooth for tooth, hand for hand, foot for foot,	eye for eye, tooth for tooth, hand for hand, foot for foot,

Leviticus 24:20 (Tanakh)	Leviticus 24:20 (KJV)	Leviticus 24:20 (NET)
breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him.	breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered unto him.	fracture for fracture, eye for eye, tooth for tooth—just as he inflicts an injury on another person that same injury must be inflicted on him.

Leviticus 24:20 (Septuagint BLB)	Leviticus 24:20 (Septuagint Elpenor)
σύντριμμα ἀντὶ συντρίμματος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος καθότι ἂν δῷ μῶμον τῷ ἀνθρώπῳ οὕτως δοθήσεται αὐτῷ	σύντριμμα ἀντὶ συντρίμματος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, καθότι ἂν δῷ μῶμον τῷ ἀνθρώπῳ, οὕτω δοθήσεται αὐτῷ
Leviticus 24:20 (NETS)	Leviticus 24:20 (English Elpenor)
fracture for fracture, eye for eye, tooth for tooth; as one gives a blemish to a person, so shall it be given to him.	bruise for bruise, eye for eye, tooth for tooth: as any one may inflict a blemish on a man, so shall it be rendered to him.

Psalm 51:13 (Tanakh)	Psalm 51:13 (KJV)	Psalm 51:13 (NET)
Then will I teach transgressors thy ways; and sinners shall be converted unto thee.	Then will I teach transgressors thy ways; And sinners shall be converted unto thee.	Then I will teach rebels your merciful ways, and sinners will turn to you.

Psalm 51:13 (Septuagint BLB)	Psalm 50:15 (Septuagint Elpenor)
διδάξω ἀνόμους τὰς ὁδούς σου καὶ ἀσεβεῗς ἐπὶ σὲ ἐπιστρέψουσιν	διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσι
Psalm 50:15 (NETS)	Psalm 50:15 (English Elpenor)
I will teach lawless one your ways, and impious ones will return to you.	[Then] will I teach transgressors thy ways; and ungodly men shall turn to thee.

Deuteronomy 32:35 (Tanakh)	Deuteronomy 32:35 (KJV)	Deuteronomy 32:35 (NET)
Vengeance is Mine, and recompense, against the time when their foot shall slip; for the day of their calamity is at hand, and the things that are to come upon them shall make haste.	To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.	I will get revenge and pay them back at the time their foot slips; for the day of their disaster is near, and the impending judgment is rushing upon them!”

Deuteronomy 32:35 (Septuagint BLB)	Deuteronomy 32:35 (Septuagint Elpenor)
ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ἐν καιρῷ ὅταν σφαλῇ ὁ ποὺς αὐτῶν ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτῶν καὶ πάρεστιν ἕτοιμα ὑμῗν	ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω, ἐν καιρῷ, ὅταν σφαλῇ ὁ ποῦς αὐτῶν, ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτοῖς, καὶ πάρεστιν ἕτοιμα ὑμῖν
Deuteronomy 32:35 (NETS)	Deuteronomy 32:35 (English Elpenor)
In a day of vengeance, I will repay, in a time when their foot slips, because near is the day of their destruction and things prepared for you are at hand.	In the day of vengeance I will recompense, whensoever their foot shall be tripped up; for the day of their destruction [is] near to them, and the judgments at hand are close upon you.

Proverbs 25:21 (Tanakh)	Proverbs 25:21 (KJV)	Proverbs 25:21 (NET)
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:	If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:	If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink,

Proverbs 25:21 (Septuagint BLB)	Proverbs 25:21 (Septuagint Elpenor)
ἐὰν πεινᾷ ὁ ἐχθρός σου τρέφε αὐτόν ἐὰν διψᾷ πότιζε αὐτόν	ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν
Proverbs 25:21 (NETS)	Proverbs 25:21 (English Elpenor)
If your enemy is hungry, nourish him; if he is thirsty, give him to drink.	If thine enemy hunger, feed him; if he thirst, give him drink;

Proverbs 25:22 (Tanakh)	Proverbs 25:22 (KJV)	Proverbs 25:22 (NET)
For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.	For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.	for you will heap coals of fire on his head, and the Lord will reward you.

Proverbs 25:22 (Septuagint BLB)	Proverbs 25:22 (Septuagint Elpenor)
τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ ὁ δὲ κύριος ἀνταποδώσει σοι ἀγαθά	τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ, ὁ δὲ Κύριος ἀνταποδώσει σοι ἀγαθά
Proverbs 25:22 (NETS)	Proverbs 25:22 (English Elpenor)
For by doing this you will heap coals of fire on his head, and the Lord will reward you with good things.	for so doing thou shalt heap coals of fire upon his head, and the Lord shall reward thee [with] good.

Matthew 5:39 (NET)	Matthew 5:39 (KJV)
But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well.	But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ᾿ ὅστις σε ραπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην	εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν σου σιαγονα στρεψον αυτω και την αλλην	εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπισει επι την δεξιαν σου σιαγονα στρεψον αυτω και την αλλην

Matthew 5:42 (NET)	Matthew 5:42 (KJV)
Give to the one who asks you, and do not reject the one who wants to borrow from you.	Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τῷ αἰτοῦντι σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς	τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης	τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης

Romans 12:11 (NET)	Romans 12:11 (KJV)
Do not lag in zeal, be enthusiastic in spirit, serve the Lord.	Not slothful in business; fervent in spirit; serving the Lord;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες	τη σπουδη μη οκνηροι τω πνευματι ζεοντες τω καιρω δουλευοντες	τη σπουδη μη οκνηροι τω πνευματι ζεοντες τω κυριω δουλευοντες

Romans 12:15 (NET)	Romans 12:15 (KJV)
Rejoice with those who rejoice, weep with those who weep.	Rejoice with them that do rejoice, and weep with them that weep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαιόντων	χαιρειν μετα χαιροντων και κλαιειν μετα κλαιοντων	χαιρειν μετα χαιροντων και κλαιειν μετα κλαιοντων

Romans 12:20 (NET)	Romans 12:20 (KJV)
Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.	Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ	εαν ουν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου	εαν ουν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου

Jedidiah, Part 6

Paul’s OT Quotes – Romans 12:19-20

Back to The Jerusalem Council

Back to David’s Forgiveness, Part 2

Back to Romans, Part 13

Back to David’s Forgiveness, Part 8

Back to The Life

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 8

Back to Fear – Leviticus

Back to Torture, Part 2

Back to Conclusion

Back to Forgiven or Passed Over? Part 6

Back to Romans, Part 67

Back to David’s Forgiveness, Part 6

Back to Fear – Deuteronomy, Part 11

Back to David’s Forgiveness, Part 9

Back to Fear – Deuteronomy, Part 5

Back to Romans, Part 47

Back to Romans, Part 48

Back to Romans, Part 53

Back to Romans, Part 54

Back to Romans, Part 55

Back to Romans, Part 56

Back to Romans, Part 57

Back to Romans, Part 58

Back to Romans, Part 59

Back to Romans, Part 76

Back to Paul’s Religious Mind Revisited, Part 2

Back to Fear – Deuteronomy, Part 16

Back to A Monotonous Cycle Revisited, Part 7

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

¹ Psalm 51:10, 11 (NET) Table

² Psalm 51:12 (NET) Table

³ Philippians 2:12b, 13 (NET) Table

⁴ Romans 8:28 (NET)

⁵ Matthew 12:30b; Luke 11:23b (NET)

⁶ Mark 11:25 (NET) Table

⁷ Romans 8:31b (NET)

⁸ The NET parallel Greek text and NA²⁸ had ραπίζει εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ραπισει επι (KJV: shall smite thee on).

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

¹⁰ Matthew 5:38-41 (NET)

¹¹ Matthew 8:22; 9:9; 16:24; 19:21; Mark 2:14; 8:34; 10:21; Luke 5:27; 9:23; 9:59; 18:22; John 1:43; 12:26; 21:19 (NET)

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

¹³ The NET parallel Greek text and NA²⁸ had δανίσασθαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had δανεισασθαι.

¹⁴ Matthew 5:42-45 (NET)

¹⁵ Psalm 51:13 (NET)

¹⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κυρίῳ here, where the Stephanus Textus Receptus had καιρω. This is so far afield I suspect it may be a typo in this version of the Stephanus Textus Receptus.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) following rejoice. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸ had ἀλλ’. The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Therefore).

¹⁹ The note on Proverbs 25:22a in the NET reads as follows: “The imagery of the ‘burning coals’ represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.”

²⁰ John 4:10; 7:37-39

Jedidiah, Part 4

Posted on July 10, 2012 by admin

Look, you desire integrity in the inner man,¹ David’s song continued. This is a truth he learned the hard way with Bathsheba. But I could hear the voice of Jesus, You have heard that it was said,² “Do not commit adultery (μοιχεύσεις, a form of μοιχεύω).” But I say to you that whoever looks at a woman to desire her³ has already committed adultery (ἐμοίχευσεν, another form of μοιχεύω) with her in his heart,⁴ in that inner man where the Lord desires integrity.

David’s song continued, you want me to possess wisdom (See Addendum below).⁵ Assuming that Psalm 139 was written later in David’s life than Psalm 51, that wisdom was acquired: O Lord, you examine me and know. You know when I sit down and when I get up; even from far away you understand my motives. You carefully observe me when I travel or when I lie down to rest; you are aware of everything I do. Certainly my tongue does not frame a word without you, O Lord, being thoroughly aware of it [Table14 below]. You squeeze me in from behind and in front; you place your hand on me [Table16 below]. Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it.⁶

Sprinkle me with water and I will be pure; wash me and I will be whiter than snow.⁷ David did not sacrifice his daughter to purify himself, or divorce his wives and send his children away. And though the Hebrew for Sprinkle me with water (literally, Purge me with hyssop) refers to the plant used in religious rites of purification to sprinkle water or blood, David did not run off to a priest either. His faith did not rest on his own reform efforts or religious ritual but upon God. David used the language of religious ritual to reach out for the actual purification and cleansing from sin that only comes from God. The phrase whiter than snow reminded me of Isaiah, the prophet who lived and wrote many centuries after the time of David.

The Old Testament only began to make sense to me when I started to read it as if it were intended for primarily one reader. I began to hear it as a mnemonic device written and preserved to remind one twelve-year-old Jewish boy who He was, what He had said and done, what had transpired as a result, and what He had come to do. Before Jesus was born of a virgin and walked this earth as a man, He spoke through the prophet Isaiah, revealing some of his most profound thoughts. I’m not saying that Isaiah’s time is when Jesus decided to walk this earth and be publicly displayed…at his death as the mercy seat accessible through faith,⁸ that was some time before the world began.⁹ But I will say that the book of Isaiah as a whole goes a long way to explaining why He chose to do it.

Listen, O heavens, pay attention, O earth! Isaiah’s prophetic words began. For the Lord speaks: “I raised children, I brought them up, but they have rebelled against me! An ox recognizes its owner, a donkey recognizes where its owner puts its food; but Israel does not recognize me, my people do not understand.”¹⁰ “Come, let’s consider your options,” says the Lord. “Though your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool.”¹¹

This translation is exactly what I understood the first time I read this verse in a different translation of the Bible. The upside was I recognized that forgiveness included not merely pardon from the penalty of sin, but cleansing from sin. I’ll consider the downside in a moment. Now I want to consider a forgiveness that merely pardoned the sinner without cleansing any sin.

Movies deal with redemption schemes all the time, and some are more self-conscious about it than others. In the movie The Final Cut, the EyeTech company has marketed a biological implant that records video and audio through a person’s eyes and ears throughout that person’s life. The protagonist played by Robin Williams is a cutter, a man who extracts data from an implant after the host’s death and edits a “Rememory” for showing at a memorial service. The antagonist, Jim Caviezel, is a reformed cutter who has joined with the people protesting against EyeTech and the cutters who profit from this work.

The cutter, apparently out of a sense of guilt, specialized in producing Rememories for notorious and unsavory characters that other cutters wouldn’t touch. The reformed cutter accused him of taking murderers and making them saints. The cutter countered that he was able to forgive people long after they could be punished for their sins. He considered himself a sin eater.¹² Both the former cutter and the audience feel the inadequacy of this type of forgiveness. The redemption for Robin Williams’ character comes when he is just as happy not to make a Rememory for a deceased child molester due to circumstances beyond his control.

But my original understanding of—Though your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool—is not what the verse actually says. Even the translators of the NET acknowledge in a footnote that the verse says, Though your sins have stained you like the color red, they can become white like snow; though they are as easy to see as the color scarlet, they can become white like wool. It took me some time to take this verse literally. But for the Lord to prevail when He is judged ¹³ for forgiving me, something must be done about the impact of my sins on others.

David’s song continued: Grant me the ultimate joy of being forgiven! May the bones you crushed rejoice! Hide your face from my sins! Wipe away all my guilt!¹⁴ Was David grasping at something like make my sin white as snow? Or was he self-focused here? Frankly, I don’t know. God didn’t crush David’s bones literally, but set him up through Nathan’s hypothetical to experience Uriah’s pain. David certainly felt a responsibility for his child with Bathsheba. Did David truly believe he could experience the ultimate joy of being forgiven apart from some justice for Uriah and the child? And I don’t mean retributive justice here, but some muting of the impact of David’s sin which resulted in their deaths.

I don’t know how God might accomplish this. Apart from the obvious strategy of paying back money I stole with interest, I’m also at a loss to know how I or God could mute the impact of my sins on others. Such knowledge is beyond my comprehension.¹⁵ I’ve thought about exploring it in a drama something like Sartre’s No Exit: Samuel, Saul, Uriah, and David’s and Bathsheba’s first child discuss the topic in Sheol. All I’ve ever gotten a handle on is the ending, based on 1 Peter 3:17-22: David’s and Bathsheba’s first child rushes in like a messenger and informs the other three, “The Messiah is here.” All rise and hurry to see. Samuel mutters, “Messiah, what’s he doing here?” The messenger, leading the way, shakes his head, “I don’t know. I think they killed him.”

Though I may not understand how God makes sins white like snow or wool, I’m confident He doesn’t use a moral rationalization. At the end of the The Final Cut the reformed cutter returned to cutting. He wanted to expose the child molester’s sin, hoping to bring down the EyeTech company. He stared at an image of the cutter, and spoke as if to him, but it seemed more like he was trying to convince himself that his own actions were justified because they were in service of this greater good. This is the moral rationalization of tyrants and terrorists. Perhaps it is unnecessary to say, but The Final Cut did not fare well at the box office.

Filmmakers don’t concern themselves with redemption strategies because they are avid moral philosophers—necessarily. They are interested in believable character arcs to make their stories ring true. They know that audiences expect a certain moral order to the universe their stories inhabit, whether they believe in such a moral order for their own lives or not. And they know from experience that movies that do not satisfy that sense of moral order will be punished at the box office. Evil characters suffer the consequences of their actions. Good characters redeem themselves by acts of bravery, good deeds or self-sacrifice. Movies are fundamentally religious exercises in almost precisely the way I am using the term. Successful movies reflect the religious attitudes of the audience that made them successful.

Addendum: January 4, 2020
In the translations from the Masoretic text בַטֻּח֑וֹת (inward parts, inner man) was part of the first clause and וּ֜בְסָתֻ֗ם (hidden part) part of the second in the Tanakh, while וּ֜בְסָתֻ֗ם was ignored apparently by the NET translators.

Masoretic Text		Septuagint
Psalm 51:6 (Tanakh)	Psalm 51:6 (NET)	Psalm 50:8 (NETS)	Psalm 50:8 (English Elpenor)
Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.	Look, you desire integrity in the inner man; you want me to possess wisdom.	For, look, you loved truth; the unclear and secret aspects of your wisdom you made clear to me.	For, behold, thou lovest truth: thou hast manifested to me the secret and hidden things of thy wisdom.

Morfix was no help at all.

Psalm 51:6 (51:8)
Hebrew	Tanakh	Homographs	English Definitions
בַטֻּח֑וֹת בטחות	in the inward parts	N/A	N/A
וּ֜בְסָתֻ֗ם ובסתם	and in the hidden part	סְתָם	(colloquial) purposelessly; (colloquial) simply, just
וּ֜בְסָתֻ֗ם ובסתם	and in the hidden part	סֶתֶם	blockage

The rabbis chose ἄδηλα a form of ἄδηλος, “unknown, hidden, indistinct, secret, unseen, not clear, uncertain, obscure,” for בַטֻּח֑וֹת; κρύφια a form of κρύφιος, “secret, hidden” for וּ֜בְסָתֻ֗ם. They assigned both, however, to the second clause.

Tables comparing Psalm 51:6; Exodus 20:14 (20:13); Deuteronomy 5:18 (5:17); Psalm 139:1; 139:2; 139:3; 139:4; 139:5; 139:6; 51:7; Isaiah 1:2; 1:3; 1:18; Psalm 51:8 and 51:9 in the Tanakh, KJV and NET, and tables comparing Psalm 51:6 (50:8); Exodus 20:14 (20:13); Deuteronomy 5:18 (5:17); Psalm 139:1 (138:1); 139:2 (138:2); 139:3 (138:3); 139:4 (138:4); 139:5 (138:5); 139:6 (138:6); 51:7 (50:9); Isaiah 1:2; 1:3; 1:18; Psalm 51:8 (50:10) and 51:9 (50:11) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 5:27, 28 in the NET and KJV.

Psalm 51:6 (Tanakh)	Psalm 51:6 (KJV)	Psalm 51:6 (NET)
Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.	Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.	Look, you desire integrity in the inner man; you want me to possess wisdom.

Psalm 51:6 (Septuagint BLB)	Psalm 50:8 (Septuagint Elpenor)
ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι	ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι
Psalm 50:8 (NETS)	Psalm 50:8 (English Elpenor)
For, look, you loved truth; the unclear and secret aspects of your wisdom you made clear to me.	For, behold, thou lovest truth: thou hast manifested to me the secret and hidden things of thy wisdom.

Exodus 20:13 (Tanakh)	Exodus 20:14 (KJV)	Exodus 20:14 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour.	Thou shalt not commit adultery.	“You shall not commit adultery.

Exodus 20:14 (Septuagint BLB)	Exodus 20:13 (Septuagint Elpenor)
οὐ μοιχεύσεις	οὐ μοιχεύσεις
Exodus 20:13 (NETS)	Exodus 20:13 (English Elpenor)
You shall not commit adultery.	Thou shalt not commit adultery.

Deuteronomy 5:17 (Tanakh)	Deuteronomy 5:18 (KJV)	Deuteronomy 5:18 (NET)
Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour.	Neither shalt thou commit adultery.	“You must not commit adultery.

Deuteronomy 5:18 (Septuagint BLB)	Deuteronomy 5:18 (Septuagint Elpenor)
οὐ μοιχεύσεις	οὐ μοιχεύσεις
Deuteronomy 5:17 (NETS)	Deuteronomy 5:18 (English Elpenor)
You shall not commit adultery.	Thou shalt not commit adultery.

Psalm 139:1 (Tanakh)	Psalm 139:1 (KJV)	Psalm 139:1 (NET)
O lord, thou hast searched me, and known me.	To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me.	For the music director, a psalm of David. O Lord, you examine me and know me.

Psalm 139:1 (Septuagint BLB)	Psalm 138:1 (Septuagint Elpenor)
εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ κύριε ἐδοκίμασάς με καὶ ἔγνως με	Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. – ΚΥΡΙΕ, ἐδοκίμασάς με, καὶ ἔγνως με
Psalm 138:1 (NETS)	Psalm 138:1 (English Elpenor)
Regarding completion. Pertaining to Dauid. A Psalm. O Lord, you examined me and knew me.	[For the end, a Psalm of David.] O Lord, thou hast proved me, and known me.

Psalm 139:2 (Tanakh)	Psalm 139:2 (KJV)	Psalm 139:2 (NET)
Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.	Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.	You know when I sit down and when I get up; even from far away you understand my motives.

Psalm 139:2 (Septuagint BLB)	Psalm 138:2 (Septuagint Elpenor)
σὺ ἔγνως τὴν καθέδραν μου καὶ τὴν ἔγερσίν μου σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν	σὺ ἔγνως τὴν καθέδραν μου καὶ τὴν ἔγερσίν μου, σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν
Psalm 138:2 (NETS)	Psalm 138:2 (English Elpenor)
It was you who knew my sitting down and my rising up; it was you who discerned my thoughts from far away.	Thou knowest my down-sitting and mine up-rising: thou understandest my thoughts long before.

Psalm 139:3 (Tanakh)	Psalm 139:3 (KJV)	Psalm 139:3 (NET)
Thou compassest my path and my lying down, and art acquainted with all my ways.	Thou compassest my path and my lying down, and art acquainted with all my ways.	You carefully observe me when I travel or when I lie down to rest; you are aware of everything I do.

Psalm 139:3 (Septuagint BLB)	Psalm 138:3 (Septuagint Elpenor)
τὴν τρίβον μου καὶ τὴν σχοῗνόν μου σὺ ἐξιχνίασας καὶ πάσας τὰς ὁδούς μου προεῗδες	τὴν τρίβον μου καὶ τὴν σχοῖνόν μου ἐξιχνίασας καὶ πάσας τὰς ὁδούς μου προεῖδες
Psalm 138:3 (NETS)	Psalm 138:3 (English Elpenor)
My path and my miles you tracked and all my ways foresaw,	Thou hast traced my path and my bed, and hast foreseen all my ways.

Psalm 139:4 (Tanakh)	Psalm 139:4 (KJV)	Psalm 139:4 (NET)
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.	For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.	Certainly my tongue does not frame a word without you, O Lord, being thoroughly aware of it.

Psalm 139:4 (Septuagint BLB)	Psalm 138:4 (Septuagint Elpenor)
ὅτι οὐκ ἔστιν λόγος ἐν γλώσσῃ μου	ὅτι οὐκ ἔστι δόλος ἐν γλώσσῃ μου
Psalm 138:4 (NETS)	Psalm 138:4 (English Elpenor)
because there was no word on my tongue—	For there is no unrighteous word in my tongue: behold, O Lord, thou hast known all things,

Psalm 139:5 (Tanakh)	Psalm 139:5 (KJV)	Psalm 139:5 (NET)
Thou hast beset me behind and before, and laid thine hand upon me.	Thou hast beset me behind and before, and laid thine hand upon me.	You squeeze me in from behind and in front; you place your hand on me.

Psalm 139:5 (Septuagint BLB)	Psalm 138:5 (Septuagint Elpenor)
ἰδού κύριε σὺ ἔγνως πάντα τὰ ἔσχατα καὶ τὰ ἀρχαῗα σὺ ἔπλασάς με καὶ ἔθηκας ἐπ᾽ ἐμὲ τὴν χεῗρά σου	ἰδού, Κύριε, σὺ ἔγνως πάντα, τὰ ἔσχατα καὶ τὰ ἀρχαῖα· σὺ ἔπλασάς με καὶ ἔθηκας ἐπ᾿ ἐμὲ τὴν χεῖρά σου
Psalm 138:5 (NETS)	Psalm 138:4b, 5 (English Elpenor)
look, O Lord; it was you who knew all things, the last and the first. It was you who shaped me and placed your hand upon me.	behold, O Lord, thou hast known all things, (5) the last and the first: thou hast fashioned me, and laid thine hand upon me.

Psalm 139:6 (Tanakh)	Psalm 139:6 (KJV)	Psalm 139:6 (NET)
Such knowledge is too wonderful for me; it is high, I cannot attain unto it.	Such knowledge is too wonderful for me; it is high, I cannot attain unto it.	Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it.

Psalm 139:6 (Septuagint BLB)	Psalm 138:6 (Septuagint Elpenor)
ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ ἐκραταιώθη οὐ μὴ δύνωμαι πρὸς αὐτήν	ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν
Psalm 138:6 (NETS)	Psalm 138:6 (English Elpenor)
Your knowledge was made wonderful from me; it became strong; I can never attain to it.	The knowledge of thee is too wonderful for me; it is very difficult, I cannot [attain] to it.

Psalm 51:7 (Tanakh)	Psalm 51:7 (KJV)	Psalm 51:7 (NET)
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.	Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.	Cleanse me with hyssop and I will be pure; wash me and I will be whiter than snow.

Psalm 51:7 (Septuagint BLB)	Psalm 50:9 (Septuagint Elpenor)
ῥαντιεῗς με ὑσσώπῳ καὶ καθαρισθήσομαι πλυνεῗς με καὶ ὑπὲρ χιόνα λευκανθήσομαι	ῥαντιεῖς με ὑσσώπῳ, καὶ καθαρισθήσομαι, πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι
Psalm 50:9 (NETS)	Psalm 50:9 (English Elpenor)
You will sprinkle me with hyssop, and I shall be cleansed; you will wash me, and I will be whiter than snow.	Thou shalt sprinkle me with hyssop, and I shall be purified: thou shalt wash me, and I shall be made whiter than snow.

Isaiah 1:2 (Tanakh)	Isaiah 1:2 (KJV)	Isaiah 1:2 (NET)
Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.	Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.	Listen, O heavens, pay attention, O earth! For the Lord speaks: “I raised children, I brought them up, but they have rebelled against me!

Isaiah 1:2 (Septuagint BLB)	Isaiah 1:2 (Septuagint Elpenor)
ἄκουε οὐρανέ καὶ ἐνωτίζου γῆ ὅτι κύριος ἐλάλησεν υἱοὺς ἐγέννησα καὶ ὕψωσα αὐτοὶ δέ με ἠθέτησαν	Ακουε οὐρανὲ καὶ ἐνωτίζου γῆ, ὅτι Κύριος ἐλάλησεν· υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν
Isaiah 1:2 (NETS)	Isaiah 1:2 (English Elpenor)
Hear, O heaven, and give ear, O earth, for the Lord has spoken: I begat sons and exalted them, but they rejected me.	Hear, O heaven, and hearken, O earth: for the Lord has spoken, [saying], I have begotten and reared up children, but they have rebelled against me.

Isaiah 1:3 (Tanakh)	Isaiah 1:3 (KJV)	Isaiah 1:3 (NET)
The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.	The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.	An ox recognizes its owner, a donkey recognizes where its owner puts its food; but Israel does not recognize me, my people do not understand.

Isaiah 1:3 (Septuagint BLB)	Isaiah 1:3 (Septuagint Elpenor)
ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ Ισραηλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκεν	ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· ᾿Ισραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκεν
Isaiah 1:3 (NETS)	Isaiah 1:3 (English Elpenor)
The ox knows its owner, and the donkey its master’s crib, but Israel has not known me, and the people have not understood me.	The ox knows his owner, and the ass his master’s crib: but Israel does not know me, and the people has not regarded me.

Isaiah 1:18 (Tanakh)	Isaiah 1:18 (KJV)	Isaiah 1:18 (NET)
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.	Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.	Come, let’s consider your options,” says the Lord. “Though your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool.

Isaiah 1:18 (Septuagint BLB)	Isaiah 1:18 (Septuagint Elpenor)
καὶ δεῦτε καὶ διελεγχθῶμεν λέγει κύριος καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν ὡς χιόνα λευκανῶ ἐὰν δὲ ὦσιν ὡς κόκκινον ὡς ἔριον λευκανῶ	καὶ δεῦτε διαλεχθῶμεν, λέγει Κύριος· καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ, ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ
Isaiah 1:18 (NETS)	Isaiah 1:18 (English Elpenor)
So come, and let us argue it out, says the Lord: even though your sins are like crimson, I will make them white like snow, and though they are like scarlet, I will make them white like wool.	And come, let us reason together, saith the Lord: and though your sins be as purple, I will make them white as snow; and though they be as scarlet, I will make [them] white as wool.

Psalm 51:8 (Tanakh)	Psalm 51:8 (KJV)	Psalm 51:8 (NET)
Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.	Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.	Grant me the ultimate joy of being forgiven. May the bones you crushed rejoice.

Psalm 51:8 (Septuagint BLB)	Psalm 50:10 (Septuagint Elpenor)
ἀκουτιεῗς με ἀγαλλίασιν καὶ εὐφροσύνην ἀγαλλιάσονται ὀστᾶ τεταπεινωμένα	ἀκουτιεῖς μοι ἀγαλλίασιν καὶ εὐφροσύνην, ἀγαλλιάσονται ὀστέα τεταπεινωμένα
Psalm 50:10 (NETS)	Psalm 50:10 (English Elpenor)
You will make me hear joy and gladness; humbled bones will rejoice.	Thou shalt cause me to hear gladness and joy: the afflicted bones shall rejoice.

Psalm 51:9 (Tanakh)	Psalm 51:9 (KJV)	Psalm 51:9 (NET)
Hide thy face from my sins, and blot out all mine iniquities.	Hide thy face from my sins, and blot out all mine iniquities.	Hide your face from my sins. Wipe away all my guilt.

Psalm 51:9 (Septuagint BLB)	Psalm 50:11 (Septuagint Elpenor)
ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον	ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον
Psalm 50:11 (NETS)	Psalm 50:11 (English Elpenor)
Turn away your face from my sins, and all my lawless acts blot out.	Turn away thy face from my sins, and blot out all mine iniquities.

Matthew 5:27, 28 (NET)	Matthew 5:27, 28 (KJV)
“You have heard that it was said, ‘Do not commit adultery.’	Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἠκούσατε ὅτι ἐρρέθη· οὐ μοιχεύσεις.	ηκουσατε οτι ερρεθη τοις αρχαιοις ου μοιχευσεις	ηκουσατε οτι ερρεθη ου μοιχευσεις

But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι \|αὐτὴν\| ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ	εγω δε λεγω υμιν οτι πας ο βλεπων γυναικα προς το επιθυμησαι αυτης ηδη εμοιχευσεν αυτην εν τη καρδια αυτου	εγω δε λεγω υμιν οτι πας ο βλεπων γυναικα προς το επιθυμησαι αυτην ηδη εμοιχευσεν αυτην εν τη καρδια αυτου

Jedidiah, Part 5

Back to Jedidiah, Part 6

Back to David’s Forgiveness, Part 2

Back to Romans, Part 13

Back to David’s Forgiveness, Part 12

Back to Fear – Genesis, Part 8

Back to Father, Forgive Them, Part 3

Back to Adultery in the Law, Part 1

Back to Adultery in the Law, Part 2

Back to David’s Forgiveness, Part 1

Back to Romans, Part 27

Back to Son of God – 1 John, Part 1

Back to Romans, Part 62

Back to A Door of Hope, Part 2

Back to Psalm 22, Part 2

Back to The Book of Life, Part 2

Back to Christianity, Part 12

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

¹ Psalm 51:6a (NET)

² The Stephanus Textus Receptus had τοις αρχαιοις (KJV: by them of old time) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³ The Stephanus Textus Receptus had αυτης (KJV: after her) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had αὐτὴν.

⁴ Matthew 5:27, 28 (NET)

⁵ Psalm 51:6b (NET)

⁶ Psalm 139:1-6 (NET)

⁷ Psalm 51:7 (NET)

⁸ Romans 3:25a (NET)

⁹ 1 Corinthians 2:7; 2 Timothy 1:9; Titus 1:2 (NET)

¹⁰ Isaiah 1:2, 3 (NET)

¹¹ Isaiah 1:18 (NET)

¹² Alan Hakman (Robin Williams): “Do you know what a sin eater is? It’s part of an ancient tradition. When someone would die, they would call for a sin eater. Sin eaters were social outcasts, marginals. They would lay out the body, put bread and salt on the chest, coins upon the eyes. The sin eater would eat the bread and salt, take the coins as payment. By doing this, the eater absorbed the sins of the deceased, cleansing their soul and allowing them safe passage into the afterlife. That was their job.”

¹³ Romans 3:4 (NET)

¹⁴ Psalm 51:8, 9 (NET)

¹⁵ Psalm 139:6a (NET)

Jedidiah, Part 3

Posted on July 6, 2012 by admin

Apparently God sent Nathan to forgive David while David still believed he had gotten away with his cover up. God was certainly overreaching the limits of our contract. More to the point, probably, He was shattering and prying away the pieces of the hard shell my contract had become, a shell that was preventing me from knowing Him. After I saw God’s overreaching with David, I saw it with Jesus and Peter, too (Luke 22:31-34 NET).

Simon, Simon, pay attention! Satan has demanded to have you all, to sift you like wheat, but I have prayed for you, Simon, that your faith may not fail. When you have turned back, strengthen your brothers [Table]. But Peter said to him, “Lord, I am ready to go with you both to prison and to death!” And Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know me” [Table].

Was I going completely nuts? Or had Jesus covered for Peter by transmuting foreknowledge of Peter’s three strike denial into a prophetic utterance as sure and certain as any prophecy in Scripture?

Cleanse me of my sin! David’s song continued. For I am aware of my rebellious acts; I am forever conscious of my sin. Against you – you above all – I have sinned; I have done what is evil in your sight. So you are just when you confront me; you are right when you condemn me.¹

Joshua said to Achan, My son, honor the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me!² David amplified how confession of sin honors and praises God: The repentant sinner agrees with God and proclaims in effect, you are just when you confront me; you are right when you condemn me. Paul quoted this same verse in his letter to the Romans, so that you will be justified (δικαιωθῇς, a form of δικαιόω in your words and will prevail when you are judged (κρίνεσθαι, a form of κρίνω).³ Here again, Paul quoted from the Septuagint (LXX), the Greek translation of the Old Testament completed about 200 years before the birth of Jesus, but Bible translators have preferred the Hebrew text since about the fifth century. Below is a comparison of the text from Isaiah 51:4b in the Septuagint and the Greek text of Romans 3:4b used for the NET translation.

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε

Isaiah 51:4b

οπως αν δικαιωθης εν τοις λογοις σου και νικησεις εν τω κρινεσθαι σε

Romans 3:4b

I found a website by Bill Braun⁴ that is very helpful for these quotations from the Septuagint (except Acts). He actually knows Greek, and wrote of these verses: “There is only one difference between the Greek texts. This involves a change in the form of the verb νικάω. The NT presents the verb in the future active indicative (νικήσεις), whereas the LXX uses the aorist active subjunctive form (νικήσῃς). This difference does not significantly effect the meaning of the passage.”

Though I haven’t read everything on his site yet, I get the impression that Mr. Braun is a peacemaker. He sees the differences between the Hebrew and Greek texts as mostly insubstantial. I am not so holy. I see that at a specific point in time before Jesus was born the Hebrew was translated into Greek a certain way. Then after Jesus was rejected as Messiah that translation can no longer be teased out of the Hebrew. Am I being anti-Semitic or blaming the Jews? On the contrary, I admire their faith. I’ve practically admitted that I would do the same thing. But this is how faith works.

One’s faith obviously effects one’s scholarship. It chooses what one sees, why one pursues it, and how one interprets it. The point isn’t will my faith make a fool of me. Of course it will. Eventually faith in anything or anyone will either make me foolish, or make me appear foolish to others. That really isn’t the question. The question is, Is Jesus worthy of my faith whether I am, or appear to be, foolish or not? The keepers of the Hebrew language of the Old Testament have bet the farm on their faith that Jesus is not their Messiah. I am betting that Jesus is Yahweh become human flesh.

To get back to David’s song, I’ve already mentioned what sense might be made of, So you are just when you confront me; you are right when you condemn me, as translated from Hebrew currently. What possible sense could so that you will be justified in your words and will prevail when you are judged have made two centuries before Jesus was born? Who judges God? Well, every one of us judges God, every moment of everyday. Granted, those of us with a philosophical bent of mind do it consciously more often than others.

Consider how cruelly Jephthah judged God when he sacrificed his daughter to keep a reckless vow. How harshly might he judge God for forgiving David for adultery and murder if David did not confess, Against you – you above all – I have sinned; I have done what is evil in your sight, the very thing Jephthah refused to acknowledge about his oath?

Consider how foolishly the men of Ezra’s day judged the God who hates divorce, when they divorced their foreign wives and sent their children away to earn his favor. How harshly might they judge God for forgiving David for adultery and murder if David did not pray, Wash away my wrongdoing! Cleanse me of my sin! For I am aware of my rebellious acts; I am forever conscious of my sin, the very thing the men of Ezra’s day did not do as they tried to establish their own righteousness according to the law?⁵ For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.⁶

Look, I was guilty of sin from birth, David’s song continued, a sinner the moment my mother conceived me.⁷ David was not acknowledging that his mother was a uniquely sinful woman who gave birth to especially sin-filled children, but that all parents are sinners who give birth to sinful children like themselves. [F]or all have sinned and fall short of the glory of God, Paul wrote in his letter to the Romans. But they are justified (δικαιούμενοι, another form of δικαιόω) freely by his grace through the redemption that is in Christ Jesus. God publicly displayed him at his death as the mercy seat (ἱλαστήριον) accessible through faith.⁸

The mercy seat was the top of the ark of the covenant in the holy of holies in the temple in Jerusalem. In this ark, the writer of the letter to the Hebrews explained, were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant. And above the ark were the cherubim of glory overshadowing the mercy seat (ἱλαστήριον) [Table].⁹ The high priest entered into the most holy place once a year not without blood that he offer[ed] for himself and for the sins of the people committed in ignorance. The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle was standing.¹⁰

But now Christ has come as the high priest of the good things to come.¹¹ He passed through the greater and more perfect tent not made with hands, that is, not of this creation, and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption,¹² the writer of Hebrews concluded.

This was to demonstrate his righteousness (δικαιοσύνης, a form of δικαιοσύνη), Paul continued in his letter to the Romans, because God in his forbearance had passed over the sins previously committed. This was also to demonstrate¹³ his righteousness (δικαιοσύνης, a form of δικαιοσύνη) in the present time, so that he would be just (δίκαιον, a form of δίκαιος) and the justifier (δικαιοῦντα, another form of δικαιόω) of the one who lives because of Jesus’ faithfulness.¹⁴

It is difficult to judge the Lord Jesus too harshly for forgiving David, or anyone else for that matter, since He accepted the death penalty in our place. But forgiveness as a concept in the Bible doesn’t end here.

Addendum: December 16, 2019
A table comparing Psalm 51:4 translated from the Masoretic text and the Septuagint follows:

Masoretic Text		Septuagint
Psalm 51:4 (Tanakh)	Psalm 51:4 (NET)	Psalm 50:6 (NETS)	Psalm 50:6 (Elpenor English)
Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.	Against you—you above all—I have sinned; I have done what is evil in your sight. So you are just when you confront me; you are right when you condemn me.	Against you alone did I sin, and what is eveil before you I did, so that you may be justified in your words and be victorious when you go to law.	Against thee only have I sinned, and done evil before thee: that thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

Here is the last clause—and be clear when thou judgest —as defined by Morfix.

Psalm 51:4d (51:6d)
Hebrew	Tanakh	Homographs	English Definitions
תִּזְכֶּ֥ה תזכה	and be clear	זָכָה	to win (lottery, prize); to achieve, to get
		זִכָּה	(law) to acquit; to grant (right, privilege, favor etc.); (accounting) to credit; to grant, to provide
		זֻכָּה	to be acquitted
בְשָׁפְטֶֽךָ	when thou judgest	שָׁפַט	to judge; to sentence; (sports) to referee

Though Morfix recognized a passive form (“to be acquitted”) for תזכה (Tanakh: and be clear; NET: you are right), neither בְשָׁפְטֶֽךָ (Tanakh: when thou judgest) nor בשפטך (NET: when you condemn me) elicited any passive form. The Greek κρίνεσθαί is a middle/passive form of κρίνω, but when I consider the definitions in the Koine Greek Lexicon—“to dispute, quarrel, debate; to contest a legal case; to contend with, contest with”—I begin to question whether when thou art judged is the most precise English translation.

Tables comparing Psalm 51:3; 51:4; Joshua 7:19; Ezra 10:3 and Psalm 51:5 in the Tanakh, KJV and NET, and tables comparing Psalm 51:3 (50:5); 51:4 (50:6); Joshua 7:19; Ezra (2 Esdras) 10:3 and Psalm 51:5 (50:7) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Hebrews 9:11 and Romans 3:26 in the NET and KJV.

Psalm 51:3 (Tanakh)	Psalm 51:3 (KJV)	Psalm 51:3 (NET)
For I acknowledge my transgressions: and my sin is ever before me.	For I acknowledge my transgressions: and my sin is ever before me.	For I am aware of my rebellious acts; I am forever conscious of my sin.

Psalm 51:3 (Septuagint BLB)	Psalm 50:5 (Septuagint Elpenor)
ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστιν διὰ παντός	ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διαπαντός
Psalm 50:5 (NETS)	Psalm 50:5 (English Elpenor)
because my lawlessness I know and my sin is ever before me.	For I am conscious of mine iniquity; and my sin is continually before me.

Psalm 51:4 (Tanakh)	Psalm 51:4 (KJV)	Psalm 51:4 (NET)
Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.	Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.	Against you—you above all—I have sinned; I have done what is evil in your sight. So you are just when you confront me; you are right when you condemn me.

Psalm 51:4 (Septuagint BLB)	Psalm 50:6 (Septuagint Elpenor)
σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα ὅπως ἂν δικαιωθῇς ἐν τοῗς λόγοις σου καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε	σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε
Psalm 50:6 (NETS)	Psalm 50:6 (English Elpenor)
Against you alone did I sin, and what is eveil before you I did, so that you may be justified in your words and be victorious when you go to law.	Against thee only have I sinned, and done evil before thee: that thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

Joshua 7:19 (Tanakh)	Joshua 7:19 (KJV)	Joshua 7:19 (NET)
And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.	And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.	So Joshua said to Achan, “My son, honor the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me.”

Joshua 7:19 (Septuagint BLB)	Joshua 7:19 (Septuagint Elpenor)
καὶ εἶπεν Ἰησοῦς τῷ Αχαρ δὸς δόξαν σήμερον τῷ κυρίῳ θεῷ Ισραηλ καὶ δὸς τὴν ἐξομολόγησιν καὶ ἀνάγγειλόν μοι τί ἐποίησας καὶ μὴ κρύψῃς ἀπ᾽ ἐμοῦ	καὶ εἶπεν ᾿Ιησοῦς τῷ ῎Αχαρ· δὸς δόξαν σήμερον τῷ Κυρίῳ Θεῷ ᾿Ισραὴλ καὶ δὸς τὴν ἐξομολόγησιν καὶ ἀνάγγειλόν μοι τί ἐποίησας καὶ μὴ κρύψῃς ἀπ’ ἐμοῦ
Joshua 7:19 (NETS)	Joshua 7:19 (English Elpenor)
And Iesous said to Achar, “Give glory today to the Lord, God of Israel, and make the confession. And tell me what you have done, and do not hide it from me.”	And Joshua said to Achar, Give glory this day to the Lord God of Israel, and make confession; and tell me what thou hast done, and hide it not from me.

Ezra 10:3 (Tanakh)	Ezra 10:3 (KJV)	Ezra 10:3 (NET)
Now therefore let us make a covenant with our G-d to put away all the wives, and such as are born of them, according to the counsel of HaShem, and of those that tremble at the commandment of our G-d; and let it be done according to the law.	Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law.	Therefore let us enact a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, and that of those who respect the commandments of our God. And let it be done according to the law.

Ezra 10:3 (Septuagint BLB)	2 Esdras 10:3 (Septuagint Elpenor)
καὶ νῦν διαθώμεθα διαθήκην τῷ θεῷ ἡμῶν ἐκβαλεῗν πάσας τὰς γυναῗκας καὶ τὰ γενόμενα ἐξ αὐτῶν ὡς ἂν βούλῃ ἀνάστηθι καὶ φοβέρισον αὐτοὺς ἐν ἐντολαῗς θεοῦ ἡμῶν καὶ ὡς ὁ νόμος γενηθήτω	καὶ νῦν διαθώμεθα διαθήκην τῷ Θεῷ ἡμῶν ἐκβαλεῖν πάσας τὰς γυναῖκας καὶ τὰ γενόμενα ἐξ αὐτῶν, ὡς ἂν βούλη· ἀνάστηθι, καὶ φοβέρισον αὐτοὺς ἐν ἐντολαῖς Θεοῦ ἡμῶν, καὶ ὡς ὁ νόμος γενηθήτω.
2 Esdras 10:3 (NETS)	2 Esdras 10:3 (English Elpenor)
And now let us make a covenant with our God to cast out all the women and the issue from them, however you want. Arise, and scare them with the commandments of our God, and let it be done according to the law.	Now then let us make a covenant with our God, to put away all the wives, and their offspring, as thou shalt advise: [4a] arise, and alarm them with the commands of our God; and let [it] be done according to the law.

Psalm 51:5 (Tanakh)	Psalm 51:5 (KJV)	Psalm 51:5 (NET)
Behold, I was shapen in iniquity; and in sin did my mother conceive me.	Behold, I was brought forth in iniquity; And in sin did my mother conceive me.	Look, I was guilty of sin from birth, a sinner the moment my mother conceived me.

Psalm 51:5 (Septuagint BLB)	Psalm 50:7 (Septuagint Elpenor)
ἰδοὺ γὰρ ἐν ἀνομίαις συνελήμφθην καὶ ἐν ἁμαρτίαις ἐκίσσησέν με ἡ μήτηρ μου	ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέ με ἡ μήτηρ μου
Psalm 50:7 (NETS)	Psalm 50:7 (English Elpenor)
For, look, I was conceived in lawlessness, and in sin did my mother crave for me.	For, behold, I was conceived in iniquities, and in sins did my mother conceive me.

Hebrews 9:11 (NET)	Hebrews 9:11 (KJV)
But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,	But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτ᾿ ἔστιν οὐ ταύτης τῆς κτίσεως	χριστος δε παραγενομενος αρχιερευς των μελλοντων αγαθων δια της μειζονος και τελειοτερας σκηνης ου χειροποιητου τουτ εστιν ου ταυτης της κτισεως	χριστος δε παραγενομενος αρχιερευς των μελλοντων αγαθων δια της μειζονος και τελειοτερας σκηνης ου χειροποιητου τουτ εστιν ου ταυτης της κτισεως

Romans 3:26 (NET)	Romans 3:26 (KJV)
This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness.	To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ	εν τη ανοχη του θεου προς ενδειξιν της δικαιοσυνης αυτου εν τω νυν καιρω εις το ειναι αυτον δικαιον και δικαιουντα τον εκ πιστεως ιησου	εν τη ανοχη του θεου προς ενδειξιν της δικαιοσυνης αυτου εν τω νυν καιρω εις το ειναι αυτον δικαιον και δικαιουντα τον εκ πιστεως ιησου

Jedidah, Part 4

Back to David’s Forgiveness, Part 2

Back to Romans, Part 10

Back to Torture, Part 4

Back to Who Am I? Part 8

Back to Hannah’s Prayer, Part 5

Back to Forgiven or Passed Over? Part 1

Back to Condemnation or Judgment? Part 11

Back to Who Am I? Part 4

Back to Atonement, Part 3

Back to Who Am I? Part 7

Back to Ezra and Divorce

Back to Paul’s Religious Mind Revisited, Part 1

Back to Sexual Immorality Revisited, Part 2

Back to Romans, Part 16

Back to Atonement, Part 4

Back to Romans, Part 20

Back to Father, Forgive Them – Part 6

Back to Christianity, Part 10

Back to A Shadow of the Good Things, Part 8

¹ Psalm 51:2b-4 (NET) Table

² Joshua 7:19 (NET)

³ Romans 3:4 (NET) Table

⁴ Mr. Braun’s site is no longer accessible online. This is a little like an author who quoted from a manuscript that is no longer extant.

⁵ Ezra 10:3 (NET)

⁶ Romans 10:3 (NET)

⁷ Psalm 51:5 (NET)

⁸ Romans 3:23-25a (NET)

⁹ Hebrews 9:4b, 5a (NET)

¹⁰ Hebrews 9:7, 8 (NET)

¹¹ The NET parallel Greek text and NA²⁸ had γενομένων here, where the Stephanus Textus Receptus and Byzantine Majority Text had μελλοντων

¹² Hebrews 9:11, 12 (NET)

¹³ The NET parallel Greek text and NA²⁸ had the article τὴν preceding demonstrate (πρὸς τὴν ἔνδειξιν; literally: “to the proof”). The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁴ Romans 3:25b-26 (NET)

Paul’s OT Quotes – Romans 10:18-21

Posted on July 5, 2012 by admin

What follows is an analysis of Paul’s Old Testament quotations in Romans 10:18-21:

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

Their voice has gone out to all the earth, and their words to the ends of the world.

Romans 10:18 (NET)

εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν

Psalm 19:4 Table

εις πασαν την γην εξηλθεν ο φθογγος αυτων και εις τα περατα της οικουμενης τα ρηματα αυτων

Romans 10:18

I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.

Romans 10:19b (NET) Table

κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς

Deuteronomy 32:21 Table

εγω παραζηλωσω υμας επ ουκ εθνει επ εθνει ασυνετω παροργιω υμας

Romans 10:19b

I was found by those who did not seek me; I became well known to those who did not ask for me.

Romans 10:20 (NET)

ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν

Isaiah 65:1 Table

ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν

Romans 10:20

All day long I held out my hands to this disobedient and stubborn people!

Romans 10:21 (NET)

ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα

Isaiah 65:2 Table

ολην την ημεραν εξεπετασα τας χειρας μου προς λαον απειθουντα και αντιλεγοντα

Romans 10:21

In Item #1 the Septuagint and the parallel Greek text are identical except for accent marks.¹ An interesting sidebar is Psalm 19:12-14. The Psalm begins, The heavens declare the glory of God.² The song’s second verse, so to speak, begins, The law of the Lord is perfect.³ From then on David praised God’s law and concluded, Yes, your servant finds moral guidance there; those who obey them receive a rich reward.⁴ The Gospel message followed that in the King James translation, and I include the NET side by side for comparison.

Psalm 19:12-14 (KJV)	Psalm 19:12-14 (NET)
Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.	Who can know all his errors? Please do not punish me for sins I am unaware of. Moreover, keep me from committing flagrant sins; do not allow such sins to control me. Then I will be blameless, and innocent of blatant rebellion. May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

In the KJV David recognized his inability to keep the law and asked God to cleanse his secret faults and to keep him back from presumptuous sins. In the more contemporary translation of the Hebrew in the NET it sounds like David tried to strike a special deal with God to more or less ignore the sins he was unaware of. There is still a hint of the Gospel in his faith that God would keep him from flagrant sins. But it almost sounds like a question: Surely that will be good enough, won’t it? Addressing the Lord as my strength and my redeemer is more reminiscent to me of Paul’s insight (the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God)⁵ than my sheltering rock and my redeemer.

The differences in Item #2 are mostly related to changing the verse from the third person them (αὐτοὺς) to the second person you (υμας). Also, two different forms of I are used, κἀγὼ in the Septuagint and εγω in the parallel Greek text.

I assume Paul quoted Isaiah 65:1 by memory in Item #3. The clauses are reversed and so are ζητοῦσιν (seek for me) and ἐπερωτῶσιν (ask for me). So the Septuagint would translate something like, I became well known to those who did not seek me; I was found by those who did not ask for me.

The Septuagint in Item #4 began ἐξεπέτασα τὰς χεῖράς μου (I held out my hands) ὅλην τὴν ἡμέραν (all day long). The parallel Greek text began ολην την ημεραν (all day long) εξεπετασα τας χειρας μου (I held out my hands). And still today in a contemporary translation of the Hebrew Isaiah 65:1-5 (NET) reads:

I made myself available to those who did not ask for me; I appeared to those who did not look for me. I said, “Here I am! Here I am!” to a nation that did not invoke my name [Table]. I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired [Table]. These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars. They sit among the tombs and keep watch all night long. They eat pork, and broth from unclean sacrificial meat is in their pans. They say, “Keep to yourself! Don’t get near me, for I am holier than you!” These people are like smoke in my nostrils, like a fire that keeps burning all day long.

Addendum: December 3, 2019
A table comparing English translations of Psalm 19:11 from the Masoretic text and the Septuagint follows.

Masoretic Text		Septuagint
Psalm 19:11 (Tanakh)	Psalm 19:11 (NET)	Psalm 18:12 (NETS)	Psalm 18:12 (English Elpenor)
Moreover by them is thy servant warned (נִזְהָ֣ר): and in keeping (בְּ֜שָׁמְרָ֗ם) of them there is great reward.	Yes, your servant finds moral guidance (zāhar, נזהר) there; those who obey (šāmar, בשמרם) them receive a rich reward.	Indeed, your slave guards (φυλάσσει) them; in guarding (φυλάσσειν) them there is great reward.	For thy servant keeps to (φυλάσσει) them: in the keeping (φυλάσσειν) of them [there is] great reward.

The Septuagint—“your slave guards them,” thy servant keeps to them—has more of a definitional flavor than the stick or carrot approach of the Masoretic text —by them is thy servant warned, those who obey them receive a rich reward. The Septuagint here is more akin to Jesus’ promise—If you love me, you will obey my commandments⁶—discussing the Holy Spirit. I tend to favor it’s translation of this psalm of David because of his own relationship to the Holy Spirit:

Masoretic Text		Septuagint
Psalm 51:11, 12 (Tanakh)	51:11, 12 (NET)	Psalm 50:13, 14 (NETS)	Psalm 50:13, 14 (English Elpenor)
Cast me not away from thy presence; and take not thy holy spirit from me.	Do not reject me. Do not take your holy Spirit away from me.	Do not cast me away from your face, and your holy spirit do not take from me.	Cast me not away from thy presence; and remove not thy holy Spirit from me.
Restore unto me the joy of thy salvation; and uphold me with thy free spirit.	Let me again experience the joy of your deliverance. Sustain me by giving me the desire to obey.	Restore to me the joy of your deliverance, and with a leading (ἡγεμονικῷ) spirit support me.	Restore to me the joy of thy salvation: establish me with thy directing (ἡγεμονικῷ) Spirit.

Another version of the Tanakh was much closer to the Septuagint: Also Your servant was careful with them; for in observing them there is great reward.⁷ Apparently נִזְהָ֣ר can mean both depending on context and vowel points.

A table comparing English translations of Psalm 19:12 from the Masoretic text and the Septuagint follows.

Masoretic Text		Septuagint
Psalm 19:12 (Tanakh)	Psalm 19:12 (NET)	Psalm 18:13 (NETS)	Psalm 18:13 (English Elpenor)
Who can understand his errors? cleanse thou me from secret faults.	Who can know all his errors? Please do not punish me for sins I am unaware of.	Transgressions—who shall detect them? From my hidden ones clear me.	Who will understand [his] transgressions? purge thou me from my secret [sins].

NET note 38 acknowledged: “Heb ‘declare me innocent from hidden [things],’ i.e., sins.” But still, it was rendered: Please do not punish me for sins I am unaware of. And I am grateful that I’m not the only one who had this fixation on punishment, especially as I find it more difficult to see any rational equivalence between do not punish me and cleanse…me, clear me or purge me of any sin, whether hidden from me or not. I struggled to understand this all through the David’s Forgiveness essays. Maybe I have a better way to express it now.

Peter didn’t fully embrace Jesus’ saying: You people are from your father the devil, and you want to do what your father desires.⁸ He believed almost nothing of what Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.⁹ He certainly didn’t believe he would deny knowing Jesus three times. So, as Jesus was about to be arrested (John 18:10, 11 NET):

Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear. (Now the slave’s name was Malchus.) [Table] But Jesus said to Peter, “Put your¹⁰ sword back into its sheath! Am I not to drink the cup that the Father has given me?”

Maybe Jesus’ rebuke came with an exclamation point. Maybe it didn’t. Regardless, it shattered Peter’s worldview and his self-esteem at the very moment he believed he was serving the Lord [his] God with all [his] heart, with all [his] soul, and with all [his] mind,¹¹ selflessly, even heroically. It was devastating. But was it punishment?

After he denied knowing Jesus three times, Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly.¹² Again, it was devastating, but was it punishment?

After his resurrection Jesus prepared breakfast for his disciples by the sea (John 21:15-19 NET):

Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John,¹³ do you love (ἀγαπᾷς) me more than these do?” He replied, “Yes, Lord, you know I love (φιλῶ) you.” Jesus told him, “Feed my lambs.” Jesus said a second time, “Simon, son of John,¹⁴ do you love (ἀγαπᾷς) me?” He replied, “Yes, Lord, you know I love (φιλῶ) you.” Jesus told him, “Shepherd my sheep.” Jesus said a third time, “Simon, son of John,¹⁵ do you love (φιλεῖς) me?” Peter was distressed that Jesus asked him a third time, “Do you love (φιλεῖς) me?” and said,¹⁶ “Lord, you know everything. You know that I love (φιλῶ) you.” Jesus¹⁷ replied, “Feed my sheep. I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go.” (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.) After he said this, Jesus told Peter, “Follow me.”

There is no doubt in my mind that crucifixion was a Roman punishment. There is every doubt in my mind that Jesus condemned Peter to crucifixion as a punishment for denying Him. In fact, once the concept punishment is banished from the equation it seems much clearer why Jesus brought it up here, so many years before it would actually happen: He acknowledged Peter’s courage and willingness to lay his life on the line and assured him he would get that opportunity, even as He cautioned him that it would not be as he imagined while he was from his father the devil not of God. Paul put it this way (Romans 8:36, 37 NET):

As it is written, “For your sake¹⁸ we encounter death all day long; we were considered as sheep to be slaughtered.” No, in all these things we have complete victory through him who loved us!

A table comparing the quotation in Romans 8:36 with Psalm 44:22 (43:23) in the Septuagint follows.

Romans 8:36 (NET Parallel Greek)	Psalm 44:22 (Septuagint BLB)	Psalm 43:23 (Septuagint Elpenor)
ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς	ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς	ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς
Romans 8:36 (NET)	Psalm 43:23 (NETS)	Psalm 43:23 (English Elpenor)
For your sake we encounter death all day long; we were considered as sheep to be slaughtered.	because for your sake we are being put to death all day long, we were accounted as sheep for slaughter.	For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

Tables comparing Psalm 19:1; 19:7; 19:11; 19:12; 19:13; 19:14; Isaiah 65:3; 65:4; 65:5; Psalm 51:11; 51:12 and 44:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 19:1 (18:1, 2); 19:7 (18:8); 19:11 (18:12); 19:12 (18:13); 19:13 (18:14); 19:14 (18:15); Isaiah 65:3; 65:4; 65:5; Psalm 51:11 (50:13); 51:12 (50:14) and 44:22 (43:23) in the Septuagint (BLB and Elpenor), and tables of comparing John 18:11; 21:15-17 and Romans 8:36 in the NET and KJV follow.

Psalm 19:1 (Tanakh)	Psalm 19:1 (KJV)	Psalm 19:1 (NET)
The heavens declare the glory of God; and the firmament sheweth his handywork.	The heavens declare the glory of God; and the firmament sheweth his handywork.	For the music director, a psalm of David. The heavens declare the glory of God; the sky displays his handiwork.

Psalm 19:1 (Septuagint BLB)	Psalm 18:1, 2 (Septuagint Elpenor)
εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα	Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. – ΟΙ ΟΥΡΑΝΟΙ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.
Psalm 18:1, 2 (NETS)	Psalm 18:1, 2 (English Elpenor)
Regarding completion. A Psalm. Pertaining to Dauid. The heavens are telling of divine glory, and the firmament proclaims his handiwork.	[For the end, a Psalm of David.] The heavens declare the glory of God; and the firmament proclaims the work of his hands.

Psalm 19:7 (Tanakh)	Psalm 19:7 (KJV)	Psalm 19:7 (NET)
The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.	The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.	The law of the Lord is perfect and preserves one’s life. The rules set down by the Lord are reliable and impart wisdom to the inexperienced.

Psalm 19:7 (Septuagint BLB)	Psalm 18:8 (Septuagint Elpenor)
ὁ νόμος τοῦ κυρίου ἄμωμος ἐπιστρέφων ψυχάς ἡ μαρτυρία κυρίου πιστή σοφίζουσα νήπια	ὁ νόμος τοῦ Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστή, σοφίζουσα νήπια
Psalm 18:8 (NETS)	Psalm 18:8 (English Elpenor)
The law of the Lord is faultless, turning souls; the testimony of the Lord is reliable, making infants wise;	The law of the Lord is perfect, converting souls: the testimony of the Lord is faithful, instructing babes.

Psalm 19:11 (Tanakh)	Psalm 19:11 (KJV)	Psalm 19:11 (NET)
Moreover by them is thy servant warned: and in keeping of them there is great reward.	Moreover by them is thy servant warned: and in keeping of them there is great reward.	Yes, your servant finds moral guidance there; those who obey them receive a rich reward.

Psalm 19:11 (Septuagint BLB)	Psalm 18:12 (Septuagint Elpenor)
καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή	καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή
Psalm 18:12 (NETS)	Psalm 18:12 (English Elpenor)
Indeed, your slave guards them; in guarding them there is great reward.	For thy servant keeps to them: in the keeping of them [there is] great reward.

Psalm 19:12 (Tanakh)	Psalm 19:12 (KJV)	Psalm 19:12 (NET)
Who can understand his errors? cleanse thou me from secret faults.	Who can understand his errors? cleanse thou me from secret faults.	Who can know all his errors? Please do not punish me for sins I am unaware of.

Psalm 19:12 (Septuagint BLB)	Psalm 18:13 (Septuagint Elpenor)
παραπτώματα τίς συνήσει ἐκ τῶν κρυφίων μου καθάρισόν με	παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με
Psalm 18:13 (NETS)	Psalm 18:13 (English Elpenor)
Transgressions—who shall detect them? From my hidden ones clear me.	Who will understand [his] transgressions? purge thou me from my secret [sins].

Psalm 19:13 (Tanakh)	Psalm 19:13 (KJV)	Psalm 19:13 (NET)
Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.	Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.	Moreover, keep me from committing flagrant sins; do not allow such sins to control me. Then I will be blameless, and innocent of blatant rebellion.

Psalm 19:13 (Septuagint BLB)	Psalm 18:14 (Septuagint Elpenor)
καὶ ἀπὸ ἀλλοτρίων φεῗσαι τοῦ δούλου σου ἐὰν μή μου κατακυριεύσωσιν τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης	καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου· ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης
Psalm 18:14 (NETS)	Psalm 18:14 (English Elpenor)
Also from strangers spare your slave! If they will not exercise dominion over me, then I shall be blameless and be cleansed from great sin.	And spare thy servant [the attack] of strangers: if they do not gain the dominion over me, then shall I be blameless, and I shall be clear from great sin.

Psalm 19:14 (Tanakh)	Psalm 19:14 (KJV)	Psalm 19:14 (NET)
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.	Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.	May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

Psalm 19:14 (Septuagint BLB)	Psalm 18:15 (Septuagint Elpenor)
καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός κύριε βοηθέ μου καὶ λυτρωτά μου	καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός, Κύριε, βοηθέ μου καὶ λυτρωτά μου
Psalm 18:15 (NETS)	Psalm 18:15 (English Elpenor)
And the sayings of my mouth shall become good pleasure, and the meditation of my heart is before you always, O Lord, my helper and my redeemer.	So shall the sayings of my mouth, and the meditation of my heart, be pleasing continually before thee, O Lord my helper, and my redeemer.

Isaiah 65:3 (Tanakh)	Isaiah 65:3 (KJV)	Isaiah 65:3 (NET)
A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick;	A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick;	These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.

Isaiah 65:3 (Septuagint BLB)	Isaiah 65:3 (Septuagint Elpenor)
ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διὰ παντός αὐτοὶ θυσιάζουσιν ἐν τοῗς κήποις καὶ θυμιῶσιν ἐπὶ ταῗς πλίνθοις τοῗς δαιμονίοις ἃ οὐκ ἔστιν	ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διαπαντός, αὐτοὶ θυσιάζουσιν ἐν τοῖς κήποις καὶ θυμιῶσιν ἐπὶ ταῖς πλίνθοις τοῖς δαιμονίοις, ἃ οὐκ ἔστιν
Isaiah 65:3 (NETS)	Isaiah 65:3 (English Elpenor)
These are the people who provoke me to my face continually; they sacrifice in the gardens and burn on bricks to the demons, which do not exist,	This is the people that provokes me continually in my presence; they offer sacrifices in gardens, and burn incense on bricks to devils, which exist not.

Isaiah 65:4 (Tanakh)	Isaiah 65:4 (KJV)	Isaiah 65:4 (NET)
Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels;	Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels;	They sit among the tombs and keep watch all night long. They eat pork, and broth from unclean sacrificial meat is in their pans.

Isaiah 65:4 (Septuagint BLB)	Isaiah 65:4 (Septuagint Elpenor)
καὶ ἐν τοῗς μνήμασιν καὶ ἐν τοῗς σπηλαίοις κοιμῶνται δι᾽ ἐνύπνια οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν μεμολυμμένα πάντα τὰ σκεύη αὐτῶν	ἐν τοῖς μνήμασι καὶ ἐν τοῖς σπηλαίοις κοιμῶνται δι᾿ ἐνύπνια, οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν, μεμολυμμένα πάντα τὰ σκεύη αὐτῶν
Isaiah 65:4 (NETS)	Isaiah 65:4 (English Elpenor)
and they fall asleep in the tombs and in the caves for the sake dreams—those who eat swine’s flesh and broth of sacrifices (all their vessels are defiled),	They lie down to sleep in the tombs and in the caves for the sake of dreams, [even] they that eat swine’s flesh, and the broth of [their] sacrifices: all their vessels are defiled:

Isaiah 65:5 (Tanakh)	Isaiah 65:5 (KJV)	Isaiah 65:5 (NET)
Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.	Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.	They say, ‘Keep to yourself! Don’t get near me, for I am holier than you!’ These people are like smoke in my nostrils, like a fire that keeps burning all day long.

Isaiah 65:5 (Septuagint BLB)	Isaiah 65:5 (Septuagint Elpenor)
οἱ λέγοντες πόρρω ἀπ᾽ ἐμοῦ μὴ ἐγγίσῃς μου ὅτι καθαρός εἰμι οὗτος καπνὸς τοῦ θυμοῦ μου πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας	οἱ λέγοντες· πόρρω ἀπ᾿ ἐμοῦ, μὴ ἐγγίσῃς μοι, ὅτι καθαρός εἰμι· οὗτος καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας
Isaiah 65:5 (NETS)	Isaiah 65:5 (English Elpenor)
Who say, “Stay away from me; do not come near me, for I am clean.” This is the smoke of my wrath; a fire burns in it all the days.	who say, Depart from me, draw not nigh to me, for I am pure. This is the smoke of my wrath, a fire burns with it continually.

Psalm 51:11 (Tanakh)	Psalm 51:11 (KJV)	Psalm 51:11 (NET)
Cast me not away from thy presence; and take not thy holy spirit from me.	Cast me not away from thy presence; and take not thy holy spirit from me.	Do not reject me. Do not take your holy Spirit away from me.

Psalm 51:11 (Septuagint BLB)	Psalm 50:13 (Septuagint Elpenor)
μὴ ἀπορρίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ᾽ ἐμοῦ	μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ
Psalm 50:13 (NETS)	Psalm 50:13 (English Elpenor)
Do not cast me away from your face, and your holy spirit do not take from me.	Cast me not away from thy presence; and remove not thy holy Spirit from me.

Psalm 51:12 (Tanakh)	Psalm 51:12 (KJV)	Psalm 51:12 (NET)
Restore unto me the joy of thy salvation; and uphold me with thy free spirit.	Restore unto me the joy of thy salvation; and uphold me with thy free spirit.	Let me again experience the joy of your deliverance. Sustain me by giving me the desire to obey.

Psalm 51:12 (Septuagint BLB)	Psalm 50:14 (Septuagint Elpenor)
ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήρισόν με	ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήριξόν με
Psalm 50:14 (NETS)	Psalm 50:14 (English Elpenor)
Restore to me the joy of your deliverance, and with a leading spirit support me.	Restore to me the joy of thy salvation: establish me with thy directing Spirit.

Psalm 44:22 (Tanakh)	Psalm 44:22 (KJV)	Psalm 44:22 (NET)
Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.	Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.	Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block.

Psalm 44:22 (Septuagint BLB)	Psalm 43:23 (Septuagint Elpenor)
ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς	ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς
Psalm 43:23 (NETS)	Psalm 43:23 (English Elpenor)
because for your sake we are being put to death all day long, we were accounted as sheep for slaughter.	For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

John 18:11 (NET)	John 18:11 (KJV)
But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?”	Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ· βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκεν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό	ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο	ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο

John 21:15-17 (NET)	John 21:15-17 (KJV)
Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these do?” He replied, “Yes, Lord, you know I love you.” Jesus told him, “Feed my lambs.”	So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς· Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· βόσκε τὰ ἀρνία μου	οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου	οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου

Jesus said a second time, “Simon, son of John, do you love me?” He replied, “Yes, Lord, you know I love you.” Jesus told him, “Shepherd my sheep.”

He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· ποίμαινε τὰ \|πρόβατα\| μου	λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου	λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου

Jesus said a third time, “Simon, son of John, do you love me?” Peter was distressed that Jesus asked him a third time, “Do you love me?” and said, “Lord, you know everything. You know that I love you.” Jesus replied, “Feed my sheep.

He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ τὸ τρίτον· Σίμων Ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον· φιλεῖς με; καὶ \|λέγει\| αὐτῷ· κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ · βόσκε τὰ \|πρόβατα\| μου	λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου	λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου

Romans 8:36 (NET)	Romans 8:36 (KJV)
As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”	As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς	καθως γεγραπται οτι ενεκα σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης	καθως γεγραπται οτι ενεκεν σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης

The Jerusalem Council

Back to Saul and Barnabas, Part 3

Back to Jedidiah, Part 5

Back to Fear – Leviticus

Back to Romans, Part 67

Back to Atonement, Part 3

Back to Romans, Part 34

Back to Paul’s Religious Mind Revisited, Part 5

Back to The Soul

Back to Romans, Part 55

Back to Forgiveness and my Religious Mind

Back to Justice, Vengeance and Punishment

Back to Father, Forgive Them – Part 4

Back to Isaiah 53:10-12, Part 9

Back to Christianity, Part 6

Back to Wonders and False Wonders, Part 1

¹ The NET parallel Greek text does have accent marks since this essay was first written: εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ρήματα αὐτῶν (Romans 10:18b)

² Psalm 19:1 (NET)

³ Psalm 19:7 (NET)

⁴ Psalm 19:11 (NET)

⁵ Philippians 2:13 (NET) Table

⁶ John 14:15 (NET)

⁷ Psalm 91:12 (Tanakh chabad.org)

⁸ John 8:44a (NET) Table

⁹ Matthew 16:21 (NET)

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had σου here. The NET parallel Greek text and NA²⁸ did not.

¹¹ Matthew 22:37 (NET) Table; Deuteronomy 6:5 – might, strength, power

¹² Matthew 26:75 (NET) Table

¹³ The NET parallel Greek text and NA²⁸ had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

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

¹⁵ The NET parallel Greek text and NA²⁸ had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

¹⁶ The NET parallel Greek text and NA²⁸ had λέγει here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπεν.

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

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

Saul and Barnabas, Part 3

Posted on July 4, 2012 by admin

After Paul finished speaking people asked him to speak again the next Sabbath day, and many of the Jews and God-fearing proselytes followed Paul and Barnabas¹ and spoke with them more that same day. On the next Sabbath almost the whole city assembled together to hear the word of the Lord.² But when the Jews saw the crowds, they were filled with jealousy (ζήλου, a form of ζῆλος), and they began to contradict (ἀντέλεγον, a form of ἀντίλεγω) what Paul was saying by reviling him.³ Paul was uniquely qualified to face such jealousy or zeal, both by his past as a zealous persecutor of the church and his present strengthened by the Holy Spirit. For I am jealous (ζηλῶ, a form of ζηλόω) for you with godly jealousy (ζήλῳ, another form of ζῆλος), because I promised you in marriage to one husband, to present you as a pure virgin to Christ,⁴ Paul wrote the Corinthians.

Paul wrote about this kind of zeal (what I am calling the religious mind) in Romans 10:1-4 (NET):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is⁵ for their salvation. For I can testify that they are zealous (ζῆλον, another form of ζῆλος) for God, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις). For ignoring (ἀγνοοῦντες, a form of ἀγνοέω) the righteousness (δικαιοσύνην, a form of δικαιοσύνη) that comes from God, and seeking instead to establish their own righteousness (δικαιοσύνην, a form of δικαιοσύνη), they did not submit (ὑπετάγησαν, a form of ὑποτάσσω) to God’s righteousness (δικαιοσύνῃ, another form of δικαιοσύνη). For Christ is the end (τέλος) of the law, with the result that there is righteousness (δικαιοσύνην, a form of δικαιοσύνη) for everyone who believes (πιστεύοντι, a form of πιστεύω).

I note that where Paul wrote knowledge or full discernment (ἐπίγνωσις) the translators of the NET chose truth, and where Paul wrote not knowing (ἀγνοέω) the translators selected ignoring. I suspect that the translators would defend their choices by the text that follows (Romans 10:18-21 NET):

But I ask, have they [the zealous Israelites] not heard? Yes, they have: Their voice has gone out to all the earth, and their words to the ends of the world. But again I ask, didn’t Israel understand (ἔγνω, a form of γινώσκω)? First Moses⁶ says, “I will make you jealous (παραζηλώσω, a form of παραζηλόω) by those who are not a nation; with⁷ a senseless nation I will provoke you to anger.” And Isaiah is even bold enough to say, “I was found by⁸ those who did not seek me; I became well known to those who did not ask for me.” But about Israel he says, “All day long I held out my hands to this disobedient (ἀπειθοῦντα, a form of ἀπειθέω) and stubborn (ἀντιλέγοντα, another form of ἀντίλεγω) people!”

When zealous Jews confronted Paul and began to contradict (ἀντέλεγον, a form of ἀντίλεγω) him in Pisidian Antioch (Acts 13:46, 47 NET):

Both⁹ Paul and Barnabas replied¹⁰ courageously, “It was necessary to speak the word of God to you first. Since¹¹ you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. For this is what the Lord has commanded us: ‘I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.’”

The net effect of the NET translators’ word choices in Romans 10:2 and 3 is to make the zealous Israelites appear more culpable. I think the translators’ religious minds chose those words, because if the zealous Israelites are more culpable for their lack of faith perhaps we foolish and senseless Gentiles are more justified by it. For the translators know very well that the salvation we foolish and senseless Gentiles enjoy was actually intended for the zealous Israelites (Romans 9:1-5 NET).

I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart. For I could wish¹² that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.

Though my faith in Jesus Christ justifies me (declares, and will in time make, me righteous) it is not, and will never be, a work that justifies my salvation. It is not my faith in the sense that it originated within me. It is only my faith in the sense that God gave it to me through his Spirit to honor his Son Jesus the Christ or Messiah. My love that fulfills the law is not my love in the sense that it originated within me. My love is only mine in the sense that God gives it to me to share with others, an aspect of the fruit of his Spirit, to honor his son Jesus the Christ or Messiah. On and on I can go with the list in Galatians 5:22 and 23, the fruit of the Spirit. Even my desire and my effort are not mine in the sense that they originated within me, for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.¹³

Why would God give all this to me? I can think of no better reasons than these, 1) to fulfill his prophecy to zealous Israelites through Moses, I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger; and 2) to fulfill his prophecy through Isaiah, I was found by those who did not seek me; I became well known to those who did not ask for me.

Do you fear that God has not or will not do the same for you? Is it something you want? My suggestion would be to try a righteous (as opposed to a religious) prayer, because it does not depend on human desire or exertion, but on God who shows mercy.¹⁴

Addendum: November 23, 2019
As I made the tables for this essay and considered Paul’s prayer (δέησις) for τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα (NET: my people, my fellow countrymen) εἰς σωτηρίαν (literally: “into” or “unto salvation”), I was reminded of Jesus’ promise (John 15:7 NET):

If you remain in me and my words remain in you, ask¹⁵ whatever you want, and it will be done for you.

His reason was a powerful one: My Father is honored by this, that you bear much fruit and show that you are¹⁶ my disciples.¹⁷

Paul quoted from the following verses:

Romans 10:18b (NETParallel Greek)	Psalm 19:4a (Septuagint BLB)	Psalm 18:5 (Septuagint Elpenor)
εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ρήματα αὐτῶν	εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν	εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν
Romans 10:18b (NET)	Psalm 18:5a (NETS)	Psalm 18:5 (English Elpenor)
Their voice has gone out to all the earth, and their words to the ends of the world.	Their sound went out to all the earth, and to the ends of the world their utterances.	Their voice is gone out into all the earth, and their words to the ends of the world.

Romans 10:19b (NETParallel Greek)	Deuteronomy 32:21b (Septuagint BLB)	Deuteronomy 32:21b (Septuagint Elpenor)
ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾿ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς	κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς	κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾿ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς
Romans 10:19b (NET)	Deuteronomy 32:21b (NETS)	Deuteronomy 32:21b (English Elpenor)
I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.	So I will make them jealous with what is no nation, provoke them with a nation lacking understanding.	and I will provoke them to jealousy with them that are no nation, I will anger them with a nation void of understanding.

Romans 10:20b (NETParallel Greek)	Isaiah 65:1a (Septuagint BLB)	Isaiah 65:1a (Septuagint Elpenor)
εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν	ἐμφανὴς ἐγενόμην τοῗς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῗς ἐμὲ μὴ ἐπερωτῶσιν	ΕΜΦΑΝΗΣ ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν
Romans 10:20b (NET)	Isaiah 65:1a (NETS)	Isaiah 65:1a (English Elpenor)
I was found by those who did not seek me; I became well known to those who did not ask for me.	I became visible to those who were not seeking me; I was found by those who were not inquiring about me.	I became manifest to them that asked not for me; I was found of them that sought me not:

Romans 10:21b (NETParallel Greek)	Isaiah 65:2a (Septuagint BLB)	Isaiah 65:2a (Septuagint Elpenor)
ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖρας μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα	ἐξεπέτασα τὰς χεῗράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα	ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα
Romans 10:21b (NET)	Isaiah 65:2a (NETS)	Isaiah 65:2a (English Elpenor)
All day long I held out my hands to this disobedient and stubborn people!	I stretched out my hands all day long to a disobedient and contrary people,	I have stretched forth my hands all day to a disobedient and gainsaying people,

Tables comparing Psalm 19:4; Deuteronomy 32:21; Isaiah 65:1 and 65:2 in the Tanakh, KJV and NET, and tables comparing Psalm 19:4 (18:5); Deuteronomy 32:21; Isaiah 65:1 and 65:2 in the Greek of in the Septuagint (BLB and Elpenor), and tables of Acts 13:44, 45; Romans 10:1; 10:19, 20; Acts 13:46; Romans 9:3 and John 15:7, 8 comparing the NET and KJV follow.

Psalm 19:4 (Tanakh)	Psalm 19:4 (KJV)	Psalm 19:4 (NET)
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,	Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,	Yet its voice echoes throughout the earth; its words carry to the distant horizon. In the sky he has pitched a tent for the sun.

Psalm 19:4 (Septuagint BLB)	Psalm 18:5, 6a (Septuagint Elpenor)
εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ	εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν (18:6a) ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ
Psalm 18:5 (NETS)	Psalm 18:5, 6a (English Elpenor)
Their sound went out to all the earth, and to the ends of the world their utterances. In the sun he pitched his covert,	Their voice is gone out into all the earth, and their words to the ends of the world. (18:6a) In the sun he has set his tabernacle;

Deuteronomy 32:21 (Tanakh)	Deuteronomy 32:21 (KJV)	Deuteronomy 32:21 (NET)
They have roused Me to jealousy with a no-god; they have provoked Me with their vanities; and I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.	They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.	They have made me jealous with false gods, enraging me with their worthless gods; so I will make them jealous with a people they do not recognize, with a nation slow to learn I will enrage them.

Deuteronomy 32:21 (Septuagint BLB)	Deuteronomy 32:21 (Septuagint Elpenor)
αὐτοὶ παρεζήλωσάν με ἐπ᾽ οὐ θεῷ παρώργισάν με ἐν τοῗς εἰδώλοις αὐτῶν κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς	αὐτοὶ παρεζήλωσάν με ἐπ᾿ οὐ Θεῷ, παρώξυνάν με ἐν τοῖς εἰδώλοις αὐτῶν· κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾿ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς
Deuteronomy 32:21 (NETS)	Deuteronomy 32:21 (English Elpenor)
They made me jealous with what is no god, provoked me with their idols. So I will make them jealous with what is no nation, provoke them with a nation lacking understanding.	They have provoked me to jealousy with [that which is] not God, they have exasperated me with their idols; and I will provoke them to jealousy with them that are no nation, I will anger them with a nation void of understanding.

Isaiah 65:1 (Tanakh)	Isaiah 65:1 (KJV)	Isaiah 65:1 (NET)
I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.	I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.	“I made myself available to those who did not ask for me; I appeared to those who did not look for me. I said, ‘Here I am! Here I am!’ to a nation that did not invoke my name.

Isaiah 65:1 (Septuagint BLB)	Isaiah 65:1 (Septuagint Elpenor)
ἐμφανὴς ἐγενόμην τοῗς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῗς ἐμὲ μὴ ἐπερωτῶσιν εἶπα ἰδού εἰμι τῷ ἔθνει οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα	ΕΜΦΑΝΗΣ ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν. εἶπα· ἰδού εἰμι τῷ ἔθνει, οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα
Isaiah 65:1 (NETS)	Isaiah 65:1 (English Elpenor)
I became visible to those who were not seeking me; I was found by those who were not inquiring about me. I said, “Here I am,” to the nation that did not call my name.	I became manifest to them that asked not for me; I was found of them that sought me not: I said, Behold, I am [here], to a nation, who called not on my name.

Isaiah 65:2 (Tanakh)	Isaiah 65:2 (KJV)	Isaiah 65:2 (NET)
I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts;	I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts;	I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired.

Isaiah 65:2 (Septuagint BLB)	Isaiah 65:2 (Septuagint Elpenor)
ἐξεπέτασα τὰς χεῗράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ ἀλλ᾽ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν	ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ, ἀλλ᾿ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν
Isaiah 65:2 (NETS)	Isaiah 65:2 (English Elpenor)
I stretched out my hands all day long to a disobedient and contrary people, who did not walk in a true way but after their own sins.	I have stretched forth my hands all day to a disobedient and gainsaying people, to them that walked in a way that was not good, but after their sins.

Acts 13:44, 45 (NET)	Acts 13:44, 45 (KJV)
On the next Sabbath almost the whole city assembled together to hear the word of the Lord.	And the next sabbath day came almost the whole city together to hear the word of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῷ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ \|κυρίου\|	τω δε ερχομενω σαββατω σχεδον πασα η πολις συνηχθη ακουσαι τον λογον του θεου	τω τε ερχομενω σαββατω σχεδον πασα η πολις συνηχθη ακουσαι τον λογον του θεου

But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what Paul was saying by reviling him.

But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες	ιδοντες δε οι ιουδαιοι τους οχλους επλησθησαν ζηλου και αντελεγον τοις υπο του παυλου λεγομενοις αντιλεγοντες και βλασφημουντες	ιδοντες δε οι ιουδαιοι τους οχλους επλησθησαν ζηλου και αντελεγον τοις υπο του παυλου λεγομενοις αντιλεγοντες και βλασφημουντες

Romans 10:1 (NET)	Romans 10:1 (KJV)
Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation.	Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν	αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις η προς τον θεον υπερ του ισραηλ εστιν εις σωτηριαν	αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις η προς τον θεον υπερ του ισραηλ εστιν εις σωτηριαν

Romans 10:19, 20 (NET)	Romans 10:19, 20 (KJV)
But again I ask, didn’t Israel understand? First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.”	But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ λέγω, μὴ Ἰσραὴλ οὐκ ἔγνω; πρῶτος Μωϋσῆς λέγει· ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾿ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς	αλλα λεγω μη ουκ εγνω ισραηλ πρωτος μωσης λεγει εγω παραζηλωσω υμας επ ουκ εθνει επι εθνει ασυνετω παροργιω υμας	αλλα λεγω μη ουκ εγνω ισραηλ πρωτος μωυσης λεγει εγω παραζηλωσω υμας επ ουκ εθνει επι εθνει ασυνετω παροργιω υμας

And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.”

But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἠσαΐας δὲ ἀποτολμᾷ καὶ λέγει· εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν	ησαιας δε αποτολμα και λεγει ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν	ησαιας δε αποτολμα και λεγει ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν

Acts 13:46 (NET)	Acts 13:46 (KJV)
Both Paul and Barnabas replied courageously, “It was necessary to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles.	Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
παρρησιασάμενοι τε ὁ Παῦλος καὶ ὁ Βαρναβᾶς εἶπαν· ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη	παρρησιασαμενοι δε ο παυλος και ο βαρναβας ειπον υμιν ην αναγκαιον πρωτον λαληθηναι τον λογον του θεου επειδη δε απωθεισθε αυτον και ουκ αξιους κρινετε εαυτους της αιωνιου ζωης ιδου στρεφομεθα εις τα εθνη	παρρησιασαμενοι δε ο παυλος και ο βαρναβας ειπον υμιν ην αναγκαιον πρωτον λαληθηναι τον λογον του θεου επειδη δε απωθεισθε αυτον και ουκ αξιους κρινετε εαυτους της αιωνιου ζωης ιδου στρεφομεθα εις τα εθνη

Romans 9:3 (NET)	Romans 9:3 (KJV)
For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen,	For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἠυχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα	ηυχομην γαρ αυτος εγω αναθεμα ειναι απο του χριστου υπερ των αδελφων μου των συγγενων μου κατα σαρκα	ευχομην γαρ αυτος εγω αναθεμα ειναι απο του χριστου υπερ των αδελφων μου των συγγενων μου κατα σαρκα

John 15:7, 8 (NET)	John 15:7, 8 (KJV)
If you remain in me and my words remain in you, ask whatever you want, and it will be done for you.	If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ρήματα μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε, καὶ γενήσεται ὑμῖν	εαν μεινητε εν εμοι και τα ρηματα μου εν υμιν μεινη ο εαν θελητε αιτησεσθε και γενησεται υμιν	εαν μεινητε εν εμοι και τα ρηματα μου εν υμιν μεινη ο εαν θελητε αιτησεσθε και γενησεται υμιν

My Father is honored by this, that you bear much fruit and show that you are my disciples.

Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί	εν τουτω εδοξασθη ο πατηρ μου ινα καρπον πολυν φερητε και γενησεσθε εμοι μαθηται	εν τουτω εδοξασθη ο πατηρ μου ινα καρπον πολυν φερητε και γενησεσθε εμοι μαθηται

Paul’s OT Quotes – Romans 10:18-21

The Jerusalem Council

Back to Romans, Part 31

Back to Conclusion

Back to Romans, Part 41

Back to Fear – Deuteronomy, Part 11

Back to Romans, Part 27

Back to Romans, Part 37

Back to Romans, Part 39

Back to Romans, Part 23

Back to Romans, Part 35

Back to Paul’s OT Quotes – Romans 9:1-20

Back to Romans, Part 60

Back to My Deeds, Part 3

Back to Hannah’s Prayer, Part 5

Back to He Takes Away, Part 3

Back to The Lost Son of Perdition, Part 4

Back to Peter’s Third Gospel Proclamation

Back to Christianity, Part 1

Back to Christianity, Part 7

Back to Christianity, Part 9

Back to Who Am I? Part 14

Back to Who Am I? Part 15

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to Keep Yourselves From Idols, Part 3

Back to Exploration, Part 3

¹ Acts 13:43 (NET) Table

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

³ Acts 13:44, 45 (NET) The NET parallel Greek text and NA²⁸ had βλασφημοῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had αντιλεγοντες και βλασφημουντες (KJV: contradicting and blaspheming).

⁴ 2 Corinthians 11:2 (NET)

⁵ The NET parallel Greek text and NA²⁸ had αὐτῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had του ισραηλ εστιν (KJV: Israel is).

⁶ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

⁷ The NET parallel Greek text and NA²⁸ had ἐπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι (KJV: by).

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

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

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

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but) here. The NET parallel Greek text and NA²⁸ did not.

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

¹³ Philippians 2:13 (NET) Table Footnote

¹⁴ Romans 9:16 (NET) Table Footnote

¹⁵ The NET parallel Greek text and NA²⁸ had αἰτήσασθε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιτησεσθε (KJV: shall ask).

¹⁶ The NET parallel Greek text and NA²⁸ had γένησθε here, where the Stephanus Textus Receptus and Byzantine Majority Text had γενησεσθε (KJV: shall ye be).

¹⁷ John 15:8 (NET)

Is Sin Less Than Sin? Part 4

Posted on July 3, 2012 by admin

To approach the issue of whether such πορνεία as is not so much as named among the Gentiles¹ is of greater consequence than the παραπτώματι (a form of παράπτωμα) addressed in Galatians 6:1 I want to consider Romans 7. But first I want to remind myself of that most forgotten part of the Gospel, the active ingredient, if you will, of the Gospel as a remedy for sin (Romans 6:3-8 NET).

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. We know that our old man was crucified with him so that the body of sin (ἁμαρτίας, a form of ἁμαρτία) would no longer dominate (καταργηθῇ, a form of καταργέω) us, so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin (ἁμαρτίᾳ). (For someone who has died has been freed [δεδικαίωται, a form of δικαιόω] from sin [ἁμαρτίας, another form of ἁμαρτία].) Now if we died with Christ, we believe that we will also live with him.

Bearing in mind then that this death is one of the gifts of righteousness contained in the Gospel, I want to turn to chapter 7 where Paul contrasted those who through faith in Jesus Christ have become united with him in the likeness of his death to the person whose lord is the law (Romans 7:1 NET):

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives?

The word translated lord above is κυριεύει (a form of κυριεύω), to rule in Greek. “The kings of the Gentiles lord (κυριεύουσιν, another form of κυριεύω) it over them,” Jesus told his disciples (Luke 22:25 NET). In his letter to the Romans Paul continued with the following metaphor (Romans 7:2-4 NET):

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.

This can seem like a complex mixed metaphor, but I think it’s actually simpler than it first appears. If I start again with verse 1: the law is lord over a person as long as he lives. The Greek word translated person is ἀνθρώπου (a form of ἄνθρωπος), humankind. The metaphor involves ἄνθρωπος as God created us, male and female, ἀνήρ and γυνὴ. The meaning of the metaphor is that the husband (ἀνήρ) represents the law and the wife (γυνή) represents all humanity (ἄνθρωπος). In verse 2 then the married woman (ὕπανδρος γυνὴ) is bound by law to her husband as long as he lives like the law is lord over a person (ἀνθρώπου, a form of ἄνθρωπος) as long as he lives. The word translated married (ὕπανδρος) is a compound of two words: ὑπό meaning under and ἀνδρός (a form of ἀνήρ), man, husband. So I can see the metaphorical relationship between the wife under a man, ὕπανδρος γυνὴ,and the original state of all humankind (ἄνθρωπος), under law (ὑπό νόμος).²

The sexual overtones are real here and shouldn’t be ignored. For instance, the word translated joined in Romans 7:3 is a euphemistic usage of γενέσθαι (a form of γίνομαι): If she be taken (made, done) by another man while her husband is still alive… The same One who inspired Paul to write this metaphor created the hormonal and neuronal responses that make me feel this husband-wife relationship. He made marriage to communicate something to me about my relationship to Him. I don’t want to miss this understanding just because it makes me feel a little gay. I want to know Him, for this is eternal life.³

The second part of verse 2 is where the metaphor seems to become confused: but if her husband dies, she is released from the law of the marriage (literally: τοῦ νόμου τοῦ ἀνδρός, the law of her man). In verse 1 the law is lord over a person as long as he lives, and in verse 4a it was the believer who died not the husband/law. The solution I think is that in everyday life a woman who dies is obviously released from the law of the marriage but she is not free to be taken (made, done) by another. That only happens in everyday life if her husband dies. And to be made free to be taken (made, done) by another was the point of the metaphor.

Since those who believe in Jesus Christ have become united with him in the likeness of his death and in the likeness of his resurrection⁴ they can both die to the law through the body of Christ and are made free to be taken (made, done) by another, to the one who was raised from the dead, to bear fruit to God.⁵ They are no longer under law, ὑπό νόμος, but under Christ, ὑπό Χριστός.

The ladies have the advantage when it comes to understanding what it means to be ὑπό Χριστός without feeling gay. But I—who have known the joy and wonder of a wife who even briefly was willingly, happily, contentedly, eagerly and excitedly ὕπανδρος—have the advantage of understanding how discouraging and distressing it must be to the Lord Jesus when I come to Him with rules and regulations rather than willingly, happily, contentedly, eagerly and excitedly. As I began to grasp the meaning of the metaphor in Romans 7 all my searching the Scripture for rules to obey seemed like a young wife, eager to start her family, studying a sex manual. Her husband calls out amorously. “Not now,” she says, “I have to figure out how to bear fruit!”

As I began to add Paul’s understanding in Galatians to this metaphor in Romans 7 I began to see any turning back to the law on my part, any attempt to justify myself by law, or make myself righteous by my efforts to keep laws, like this: A young wife is eager to start her family. Her husband calls out amorously, but all he hears is the slamming of the door behind her as she hurries off to hook-up with her ex. Paul called it fallen away from grace (Galatians 5:4 NET Table).

You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!

Here I find the meaning of adultery, even of πορνεία, why it is unlawful, why we were made to experience it the way we do. I can grasp now why it would be as distasteful to God for me to simply walk away from the law—apart from the death, burial and resurrection of Jesus Christ shared as my own—as it would be for a wife to simply walk away from her husband to be taken (made, done) by another. And it was in the face of this super πορνεία, if you will, against the Lord Jesus Himself that Paul wrote: if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.⁶ In my mind that trumps such πορνεία as is not so much as named among the Gentiles⁷ and makes Paul’s earlier response to one man’s sin seem disproportionate by comparison.