The Day of the Lord, Part 8

Posted on April 22, 2024 by admin

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

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

John 17:15 Detail
Greek	English
οὐκ ἐρωτῶ	I am not asking
ἵνα	“that”
ἄρῃς αὐτοὺς	you…take them
ἐκ τοῦ κόσμου	out of the world
ἀλλ᾿ ἵνα	but that
τηρήσῃς αὐτοὺς	you keep them…
ἐκ τοῦ πονηροῦ	from the evil…

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

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

1 John 5:18 Detail [Table]
Greek	English
Οἴδαμεν ὅτι	We have known (“and continue to know” Perfect Tense) that
πᾶς	everyone
ὁ γεγεννημένος ἐκ τοῦ θεοῦ	who has been begotten (“and continues to be” Perfect Tense) of God
οὐχ ἁμαρτάνει	does not sin,
ἀλλ᾿	but
ὁ γεννηθεὶς ἐκ τοῦ θεοῦ	He who was begotten of God
τηρεῖ αὐτόν ³	keeps him

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

John 17:12 Detail [Table]
Stephanus Textus Receptus	LSV	NET Parallel Greek	NET
οτε ημην μετ αυτων	when I was with them	ὅτε ἤμην μετ᾿ αὐτῶν	When I was with them
εν τω κοσμω	in the world
εγω ετηρουν αυτους	I was keeping them	ἐγὼ ἐτήρουν αὐτοὺς	I kept them safe
εν τω ονοματι σου	in Your Name	ἐν τῷ ὀνόματι σου	in your name
ους δεδωκας μοι	those whom You have given to Me	ᾧ δέδωκας μοι	that you have given me
εφυλαξα	I guarded	καὶ ἐφύλαξα	and watched over them
και ουδεις εξ αυτων	and none of them	καὶ οὐδεὶς ἐξ αὐτῶν	Not one of them
απωλετο	were destroyed	ἀπώλετο	was lost
ει μη	except	εἰ μὴ	except
ο υιος	the son	ὁ υἱὸς	the one destined
της απωλειας	of the destruction	τῆς ἀπωλείας	for destruction
ινα	that	ἵνα	so that
η γραφη πληρωθη	the Writing may be fulfilled	ἡ γραφὴ πληρωθῇ	the scripture could be fulfilled

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

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

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

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

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

Now one of the experts in the law came and heard them debating. When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one [Table]. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table]. The second is: ‘Love your neighbor as yourself.’ There is no other commandment greater than these” [Table].

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

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

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

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

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

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

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

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

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

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

Masoretic Text		Septuagint
Exodus 34:6, 7a (Tanakh)	Exodus 34:6, 7a (NET)	Exodus 34:6, 7a (NETS)	Exodus 34:6, 7a (English Elpenor)
And HaShem passed by before [Moses], and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth [Table];	The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness,	And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful [Table]	And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true,
keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty [Table];	keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished,”	and preserving righteousness and doing mercy for thousands, taking away acts of lawlessness and of injustice and sins, and he will not acquit the guilty person [Table],	and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty;

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

Mark 12:29b, 30 (NET Parallel Greek)	Deuteronomy 6:4b, 5; Joshua 22:5b (Septuagint BLB)	Deuteronomy 6:4b, 5; Joshua 22:5b (Septuagint Elpenor)
ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν, καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης \|τῆς\| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου	ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου [Table] ἐξ ὅλης τῆς διανοίας	Ακουε, ᾿Ισραήλ· Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι καὶ ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου ἐξ ὅλης τῆς διανοίας
Mark 12:29b, 30 (NET)	Deuteronomy 6:4b, 5; Joshua 22:5b (NETS)	Deuteronomy 6:4b, 5; Joshua 22:5b (English Elpenor)
Listen, Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.	Hear, O Israel: The Lord our God is one Lord. And you shall love the Lord your God with the whole of your mind and with the whole of your soul and with the whole of your power. …with all your mind…	Hear, O Israel, The Lord our God is one Lord. And thou shalt love the Lord thy God with all thy mind, and with all thy soul, and all thy strength. …with all your mind…

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

Mark 12:31a (NET Parallel Greek)	Leviticus 19:18b (Septuagint BLB)	Leviticus 19:18b (Septuagint Elpenor)
ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν [Table]	ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν
Mark 12:31a (NET)	Leviticus 19:18b (NETS)	Leviticus 19:18b (English Elpenor)
Love your neighbor as yourself	you shall love your neighbor as yourself	thou shalt love thy neighbour as thyself

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

Deuteronomy 6:4 (Tanakh)	Deuteronomy 6:4 (KJV)	Deuteronomy 6:4 (NET)
HEAR, O ISRAEL: THE HaShem OUR GOD, THE HaShem IS ONE.	Hear, O Israel: The LORD our God is one LORD:	Hear, O Israel: The Lord is our God, the Lord is one!

Deuteronomy 6:4 (Septuagint BLB)	Deuteronomy 6:3b, 4 (Septuagint Elpenor)
καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος τοῖς υἱοῖς Ισραηλ ἐν τῇ ἐρήμῳ ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν	Tκαὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος τοῖς υἱοῖς ᾿Ισραὴλ ἐν τῇ ἐρήμῳ, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου. (4) ῎Ακουε, ᾿Ισραήλ· Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι
Deuteronomy 6:4 (NETS)	Deuteronomy 6:3b, 4 (English Elpenor)
And these are the statutes and the judgments, which the Lord commanded to the sons of Israel in the wilderness as they were coming out from the land of Egypt. Hear, O Israel: The Lord our God is one Lord.	and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt. (4) Hear, O Israel, The Lord our God is one Lord.

Joshua 22:5 (Tanakh)	Joshua 22:5 (KJV)	Joshua 22:5 (NET)
But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.	But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.	But carefully obey the commands and instructions Moses the Lord’s servant gave you. Love the Lord your God, follow all his instructions, obey his commands, be loyal to him, and serve him with all your heart and being!”

Joshua 22:5 (Septuagint BLB)	Joshua 22:5 (Septuagint Elpenor)
ἀλλὰ φυλάξασθε ποιεῖν σφόδρα τὰς ἐντολὰς καὶ τὸν νόμον ὃν ἐνετείλατο ἡμῖν ποιεῖν Μωυσῆς ὁ παῖς κυρίου ἀγαπᾶν κύριον τὸν θεὸν ὑμῶν πορεύεσθαι πάσαις ταῖς ὁδοῖς αὐτοῦ φυλάξασθαι τὰς ἐντολὰς αὐτοῦ καὶ προσκεῖσθαι αὐτῷ καὶ λατρεύειν αὐτῷ ἐξ ὅλης τῆς διανοίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν	ἀλλὰ φυλάξασθε σφόδρα ποιεῖν τὰς ἐντολὰς καὶ τὸν νόμον, ὃν ἐνετείλατο ἡμῖν ποιεῖν Μωυσῆς ὁ παῖς Κυρίου, ἀγαπᾶν Κύριον τὸν Θεὸν ἡμῶν, πορεύεσθαι πάσαις ταῖς ὁδοῖς αὐτοῦ, φυλάξασθαι τὰς ἐντολὰς αὐτοῦ καὶ προσκεῖσθαι αὐτῷ καὶ λατρεύειν αὐτῷ ἐξ ὅλης τῆς διανοίας ὑμῶν καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν
Joshua 22:5 (NETS)	Joshua 22:5 (English Elpenor)
But take great care to do the ordinances and the law that Moyses the servant of the Lord commanded you to do: to love the Lord your God, to walk by all his ways, to keep his ordinances and to hold fast to him and to serve him with all your mind and with all your soul.”	But take great heed to do the commands and the law, which Moses the servant of the Lord commanded you to do; to love the Lord our God, to walk in all his ways, to keep his commands, and to cleave to him, and serve him with all your mind, and with all your soul.

John 17:21 (NET)	John 17:21 (KJV)
that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me.	That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

John 17:21 (NET Parallel Greek)	John 17:21 (Stephanus Textus Receptus)	John 17:21 (Byzantine Majority Text)
ἵνα πάντες ἓν ὦσιν, καθὼς σύ, \|πάτερ\|, ἐν ἐμοὶ καγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας	ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας	ινα παντες εν ωσιν καθως συ πατερ εν εμοι καγω εν σοι ινα και αυτοι εν ημιν εν ωσιν ινα ο κοσμος πιστευση οτι συ με απεστειλας

John 12:30 (NET)	John 12:30 (KJV)
Jesus said, “This voice has not come for my benefit but for yours.	Jesus answered and said, This voice came not because of me, but for your sakes.

John 12:30 (NET Parallel Greek)	John 12:30 (Stephanus Textus Receptus)	John 12:30 (Byzantine Majority Text)
ἀπεκρίθη \|Ἰησοῦς\| καὶ εἶπεν · οὐ δι᾿ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι᾿ ὑμᾶς	απεκριθη ο ιησους και ειπεν ου δι εμε αυτη η φωνη γεγονεν αλλα δι υμας	απεκριθη ο ιησους και ειπεν ου δι εμε αυτη η φωνη γεγονεν αλλα δι υμας

Luke 4:27 (NET)	Luke 4:27 (KJV)
And there were many lepers in Israel in the time of the prophet Elisha, yet none of them was cleansed except Naaman the Syrian.”	And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.

Luke 4:27 (NET Parallel Greek)	Luke 4:27 (Stephanus Textus Receptus)	Luke 4:27 (Byzantine Majority Text)
καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος	και πολλοι λεπροι ησαν επι ελισσαιου του προφητου εν τω ισραηλ και ουδεις αυτων εκαθαρισθη ει μη νεεμαν ο συρος	και πολλοι λεπροι ησαν επι ελισσαιου του προφητου εν τω ισραηλ και ουδεις αυτων εκαθαρισθη ει μη νεεμαν ο συρος

John 7:19 (NET)	John 7:19 (KJV)
Hasn’t Moses given you the law? Yet not one of you keeps the law! Why do you want to kill me?”	Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?

John 7:19 (NET Parallel Greek)	John 7:19 (Stephanus Textus Receptus)	John 7:19 (Byzantine Majority Text)
Οὐ Μωϋσῆς \|δέδωκεν\| ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι	ου μωσης δεδωκεν υμιν τον νομον και ουδεις εξ υμων ποιει τον νομον τι με ζητειτε αποκτειναι	ου μωσης δεδωκεν υμιν τον νομον και ουδεις εξ υμων ποιει τον νομον τι με ζητειτε αποκτειναι

Back to Romans, Part 27

Back to Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 1

Back to Luke 8:22-56

¹ Mark 8:16b (NET) Table

² Mark 8:15b (NET)

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

⁴ 1 John 5:18a (LSV)

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

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

⁷ John 17:6 (LSV) Table

⁸ John 17:9, 10 (LSV)

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

¹⁰ In the NET parallel Greek text and NA²⁸ Naaman was spelled Ναιμὰν, and νεεμαν in the Stephanus Textus Receptus and Byzantine Majority Text.

¹¹ Luke 4:27 (NET)

¹² In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

¹³ John 7:19 (NET)

¹⁴ John 7:15 (NET); see NET note 32

¹⁵ John 8:31a (NET)

¹⁶ John 8:44a (NET) Table

¹⁷ Ephesians 4:22b (NET)

¹⁸ Ephesians 4:24b (NET)

¹⁹ John 17:12b (NET) Table

²⁰ Ephesians 4:22b (NET)

A Shadow of the Good Things, Part 10

Posted on April 14, 2024 by admin

My mother told the following story about her firstborn son:

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

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

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

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

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

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

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

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

Masoretic Text		Septuagint
Isaiah 45:4-8 (Tanakh/KJV)	Isaiah 45:4-8 (NET)	Isaiah 45:4-8 (NETS)	Isaiah 45:4-8 (English Elpenor)
For Jacob my servant’s sake, and Israel mine elect (בְּחִירִ֑י), I have even called thee [e.g., Cyrus] by thy name: I have surnamed thee, though thou hast not known me.	For the sake of my servant Jacob, Israel, my chosen one (bāḥîr, בחירי), I call you by name and give you a title of respect, even though you do not submit to me.	For the sake of my servant Iakob and Israel my chosen (τοῦ ἐκλεκτοῦ μου), I will call you by name and receive you, but you did not know me,	For the sake of my servant Jacob, and Israel mine elect (τοῦ ἐκλεκτοῦ μου), I will call thee by thy name, and accept thee: but thou hast not known me.
I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:	I am the Lord, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me.	because I am the Lord God, and there is no other god besides me, and you did not know me,	For I am the Lord God, and there is no other God beside me; I strengthened thee, and thou hast not known me.
That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.	I do this so people will recognize from east to west that there is no God but me; I am the Lord, I have no peer.	so that they who are from the rising of the sun and from its going down may know that there is no one besides me; I am the Lord God, and there is no other.	That they that [come] from the east and they that [come] from the west may know that there is no God but me. I am the Lord God, and there is none beside.
I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.	I am the one who forms light and creates darkness; the one who brings about peace and creates calamity. I am the Lord, who accomplishes all these things.	I am the one who has prepared light and made darkness, who makes peace and creates evils; I am the Lord who does all these things.	I am he that prepared light, and formed darkness; who make peace, and create evil; I am the Lord God, that does all these things.
Drop down, ye heavens, from above (מִמַּ֔עַל), and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.	O sky, rain down from above (maʿal, ממעל)! Let the clouds send down showers of deliverance! Let the earth absorb it so salvation may grow and deliverance may sprout up along with it. I, the Lord, create it.’”	Let heaven rejoice from above (ἄνωθεν), and let the clouds shower down righteousness; let the earth bring forth mercy, and let it bring forth righteousness as well; I am the Lord who created you.	Let the heaven rejoice from above (ἄνωθεν), and let the clouds rain righteousness: let the earth bring forth, and blossom [with] mercy, and bring forth righteousness likewise: I am the Lord that created thee.

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

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

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

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

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

John wrote (1 John 5:16 NET):

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

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

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

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

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

I assume that ὁ γεννηθεὶς (NET: the one he has fathered) refers to Jesus and his work on the cross in union with the new man who has been created in God’s image,¹⁴ while αὐτόν ¹⁵ (him) refers back to the singular πᾶς (NET: everyone) of everyone fathered by God.¹⁶

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

1 John 3:2 (NET)	1 John 3:6 (NET)
Dear friends, we are God’s children now, and what we will be has not yet been revealed. We¹⁷ know that whenever it is revealed we will be like him because we will see him just as he is.	Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.
1 John 3:2 (NET Parallel Greek)	1 John 3:6 (NET Parallel Greek)
ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν	πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν

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

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

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

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

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

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

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

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

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

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

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

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

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

I’ll pick this up in another essay.

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

Isaiah 45:4 (Tanakh)	Isaiah 45:4 (KJV)	Isaiah 45:4 (NET)
For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.	For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.	For the sake of my servant Jacob, Israel, my chosen one, I call you by name and give you a title of respect, even though you do not submit to me.

Isaiah 45:4 (Septuagint BLB)	Isaiah 45:4 (Septuagint Elpenor)
ἕνεκεν Ιακωβ τοῦ παιδός μου καὶ Ισραηλ τοῦ ἐκλεκτοῦ μου ἐγὼ καλέσω σε τῷ ὀνόματί σου καὶ προσδέξομαί σε σὺ δὲ οὐκ ἔγνως με	ἕνεκεν τοῦ παιδός μου ᾿Ιακὼβ καὶ ᾿Ισραὴλ τοῦ ἐκλεκτοῦ μου, ἐγὼ καλέσω σε τῷ ὀνόματί σου καὶ προσδέξομαί σε, σὺ δὲ οὐκ ἔγνως με
Isaiah 45:4 (NETS)	Isaiah 45:4 (English Elpenor)
For the sake of my servant Iakob and Israel my chosen, I will call you by name and receive you, but you did not know me,	For the sake of my servant Jacob, and Israel mine elect, I will call thee by thy name, and accept thee: but thou hast not known me.

Isaiah 45:5 (Tanakh)	Isaiah 45:5 (KJV)	Isaiah 45:5 (NET)
I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:	I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:	I am the Lord, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me.

Isaiah 45:5 (Septuagint BLB)	Isaiah 45:5 (Septuagint Elpenor)
ὅτι ἐγὼ κύριος ὁ θεός καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ θεός καὶ οὐκ ᾔδεις με	ὅτι ἐγὼ Κύριος ὁ Θεός, καὶ οὐκ ἔστι πλὴν ἐμοῦ Θεός, ἐνίσχυσά σε καὶ οὐκ ᾔδεις με
Isaiah 45:5 (NETS)	Isaiah 45:5 (English Elpenor)
because I am the Lord God, and there is no other god besides me, and you did not know me,	For I am the Lord God, and there is no other God beside me; I strengthened thee, and thou hast not known me.

Isaiah 45:6 (Tanakh)	Isaiah 45:6 (KJV)	Isaiah 45:6 (NET)
That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.	That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.	I do this so people will recognize from east to west that there is no God but me; I am the Lord, I have no peer.

Isaiah 45:6 (Septuagint BLB)	Isaiah 45:6 (Septuagint Elpenor)
ἵνα γνῶσιν οἱ ἀπὸ ἀνατολῶν ἡλίου καὶ οἱ ἀπὸ δυσμῶν ὅτι οὐκ ἔστιν πλὴν ἐμοῦ ἐγὼ κύριος ὁ θεός καὶ οὐκ ἔστιν ἔτι	ἵνα γνῶσι οἱ ἀπ᾿ ἀνατολῶν ἡλίου καὶ οἱ ἀπὸ δυσμῶν, ὅτι οὐκ ἔστι Θεὸς πλὴν ἐμοῦ· ἐγὼ Κύριος ὁ Θεός, καὶ οὐκ ἔστιν ἔτι
Isaiah 45:6 (NETS)	Isaiah 45:6 (English Elpenor)
so that they who are from the rising of the sun and from its going down may know that there is no one besides me; I am the Lord God, and there is no other.	That they that [come] from the east and they that [come] from the west may know that there is no God but me. I am the Lord God, and there is none beside.

Isaiah 45:7 (Tanakh)	Isaiah 45:7 (KJV)	Isaiah 45:7 (NET)
I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.	I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.	I am the one who forms light and creates darkness; the one who brings about peace and creates calamity. I am the Lord, who accomplishes all these things.

Isaiah 45:7 (Septuagint BLB)	Isaiah 45:7 (Septuagint Elpenor)
ἐγὼ ὁ κατασκευάσας φῶς καὶ ποιήσας σκότος ὁ ποιῶν εἰρήνην καὶ κτίζων κακά ἐγὼ κύριος ὁ θεὸς ὁ ποιῶν ταῦτα πάντα	ἐγὼ ὁ κατασκευάσας φῶς καὶ ποιήσας σκότος, ὁ ποιῶν εἰρήνην καὶ κτίζων κακά· ἐγὼ Κύριος ὁ Θεὸς ὁ ποιῶν πάντα ταῦτα
Isaiah 45:7 (NETS)	Isaiah 45:7 (English Elpenor)
I am the one who has prepared light and made darkness, who makes peace and creates evils; I am the Lord who does all these things.	I am he that prepared light, and formed darkness; who make peace, and create evil; I am the Lord God, that does all these things.

Isaiah 45:8 (Tanakh)	Isaiah 45:8 (KJV)	Isaiah 45:8 (NET)
Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.	Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.	O sky, rain down from above! Let the clouds send down showers of deliverance! Let the earth absorb it so salvation may grow and deliverance may sprout up along with it. I, the Lord, create it.’”

Isaiah 45:8 (Septuagint BLB)	Isaiah 45:8 (Septuagint Elpenor)
εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην ἀνατειλάτω ἡ γῆ ἔλεος καὶ δικαιοσύνην ἀνατειλάτω ἅμα ἐγώ εἰμι κύριος ὁ κτίσας σε	εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν, καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην· ἀνατειλάτω ἡ γῆ καὶ βλαστησάτω ἔλεος, καὶ δικαιοσύνην ἀνατειλάτω ἅμα· ἐγώ εἰμι Κύριος ὁ κτίσας σε
Isaiah 45:8 (NETS)	Isaiah 45:8 (English Elpenor)
Let heaven rejoice from above, and let the clouds shower down righteousness; let the earth bring forth mercy, and let it bring forth righteousness as well; I am the Lord who created you.	Let the heaven rejoice from above, and let the clouds rain righteousness: let the earth bring forth, and blossom [with] mercy, and bring forth righteousness likewise: I am the Lord that created thee.

Luke 6:26 (NET)	Luke 6:26 (KJV)
Woe to you when all people speak well of you, for their ancestors did the same things to the false prophets.	Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

Luke 6:26 (NET Parallel Greek)	Luke 6:26 (Stephanus Textus Receptus)	Luke 6:26 (Byzantine Majority Text)
οὐαὶ ὅταν ὑμᾶς \|καλῶς\| εἴπωσιν πάντες οἱ ἄνθρωποι· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν	ουαι υμιν οταν καλως υμας ειπωσιν παντες οι ανθρωποι κατα ταυτα γαρ εποιουν τοις ψευδοπροφηταις οι πατερες αυτων	ουαι οταν καλως υμας ειπωσιν οι ανθρωποι κατα ταυτα γαρ εποιουν τοις ψευδοπροφηταις οι πατερες αυτων

1 John 3:2 (NET)	1 John 3:2 (KJV)
Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him because we will see him just as he is.	Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

1 John 3:2 (NET Parallel Greek)	1 John 3:2 (Stephanus Textus Receptus)	1 John 3:2 (Byzantine Majority Text)
ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν	αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν	αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν

Back to Romans, Part 26

Back to The Day of the Lord, Part 8

Back to The Children of Promise, Part 2

¹ From “A Christmas Carol (Part 4)” by Charles Dickens. Movie: A Christmas Carol

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

³ Romans 7:21 (NET)

⁴ Ephesians 4:22b (NET)

⁵ Psalm 51:5 [Table]

⁶ John 3:7 (NET)

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

⁸ The NET parallel Greek text and NA²⁸ had τὰ αὐτὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ταυτα (KJV: so).

⁹ Luke 6:26 (NET)

¹⁰ Ephesians 4:22b (NET)

¹¹ Ephesians 4:22b (NET)

¹² NET note 49

¹³ 1 John 5:16a (NET)

¹⁴ Ephesians 4:24a (NET)

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

¹⁶ 1 John 5:18a (NET) Table

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

¹⁸ 1 John 3:2b (NET)

¹⁹ 1 John 3:6b (NET)

²⁰ Ephesians 4:22b (NET)

²¹ Ephesians 4:24b (NET)

²² 1 John 5:18b (NET)

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

²⁴ Ephesians 4:22b (NET)

²⁵ Romans 7:20b (NET) Table

The Day of the Lord, Part 7

Posted on December 28, 2023 by admin

This is a continuation of my consideration whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread¹ after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”² In another essay I began to look at John’s description of antichrist and many antichrists because Meyer’s NT Commentary stated that many of the Church Fathers had understood Paul’s description of the man of lawlessness, the son of destruction, as the Antichrist.

I highlighted two things he wrote about their insights:³

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom. Also it is correctly regarded as proved, that the Antichrist here described is to be considered as an individual person, in whom sin will embody itself.

Meyer’s NT Commentary continued to elaborate on the “view of the Fathers” regarding “the Antichrist…considered as an individual person” with the following caveat:

Meyer’s NT Commentary	Google Translate
Yet Augustin already remarks, that “nonnulli non ipsum principem, sed universum quodam modo corpus ejus i. e. ad eum pertinentem hominum multitudinem simul cum ipso suo principe hoc loco intelligi Antichristum volunt.”	Yet Augustin already remarks, that “some, not the prince himself, but the whole world, in a certain way, his body i. e. The multitude of men belonging to him, together with their own leader, want to be understood in this place as Antichrist.”

Mr. Meyer cataloged many evolving views: “[T]he view, first in the eleventh century, that the establishment and growing power of the Papacy is to be considered as the Antichrist predicted by Paul,”⁴ is a familiar one. “Yet even before the reference of Antichrist to Popery was maintained, Mohammed[55] was already regarded by the divines of the Greek church…as the Antichrist predicted by Paul.”⁵

The power which restrained Antichrist evolved as well.

The restraining power by which the appearance of Antichrist is delayed, is usually considered [by the Church Fathers] to be the continuance of the Roman Empire (τὸ κατέχον) and its representative the Roman emperor (ὁ κατέχων). Some, however, as Theodorus Mopsuestius and Theodoret, understand by it τοῦ Θεοῦ τὸν ὅρον, i.e. more exactly, the counsel of God to keep back the appearance of Antichrist until the gospel is proclaimed throughout the earth…Chrysostom chooses a third interpretation, that by the restraining power is meant the continuance of the extraordinary gifts of the Spirit…

In recent times it has often been considered as objectionable to determine exactly the individual traits of the imagery used by Paul. Accordingly the representation of the apostle has been interpreted in a general, ideal, or symbolical sense. To this class of interpreters belongs Koppe, according to whom Paul, founding on an old national Jewish oracle, supported especially by Daniel, would describe the ungodliness preceding the last day, which already worked, but whose full outbreak was only to take place after the death of the apostle; so that Paul himself was the κατέχων.[57]⁶

Meyer’s NT Commentary continued:

Meyer’s NT Commentary	Google Translate
Similarly Storr (l.c.), who understands by the ἄνθρωπος τῆς ἁμαρτίας [man of sin] “potestas aliqua, deo omnique religioni adversaria, quae penitus incognita et futuro demum tempore se proditura sit,” and by the preventing power the “copia hominum verissimo amore inflammatorum in christianam religionem.”	Similarly Storr (l.c.), who understands by the ἄνθρωπος τῆς ἁμαρτίας [man of sin] “some power, hostile to God and to all religion, which is completely unknown and will betray itself in the future at the last time,” and by the preventing power the “a multitude of men inflamed with true love into the Christian religion.”

Other opinions were cited: “Nitzsch (l.c.) thinks on the power of atheism first come to have public authority, or the contempt of all religion generally.”⁷ “Pelt…sums up his views in the following words”:⁸

Meyer’s NT Commentary	Google Translate
Mihi … adversarius illi principium esse videtur sive vis spiritualis evangelio contraria, quae huc usque tamen in Pontificiorum Romanorum operibus ac serie luculentissime sese prodidit, ita tamen, ut omnia etiam mala, quae in ecclesia compareant, ad eandem Antichristi ἐνέργειαν sint referenda.	To me… it seems that the opposite principle is a spiritual force contrary to the gospel, which until now has revealed itself most clearly in the works and series of the Roman Pontiffs, so that even all the evils that appear in the church are to be referred to the same Antichrist ἐνέργειαν.
Ejus vero ΠΑΡΟΥΣΊΑ i. e. summum fastigium, quod Christi reditum qui nihil aliud est, nisi regni divini victoria,[59] antecedet, futurum adhuc esse videtur, quum illud tempus procul etiamnum abesse putemus, ubi omnes terrae incolae in eo erunt, ut ad Christi sacra transeant. Κατέχον vero cum Theodoreto putarim esse dei voluntatem illud Satanae regnum cohibentem, ne erumpat, et, si mediae spectantur causae, apostolorum tempore maxime imperii Romani vis, et quovis aevo illa resistentia, quam malis artibus, quae religionem subvertere student, privati commodi et honoris augendorum cupiditas opponere solet.	But his ΠΑΡΟΥΣΊΑ i. e. the highest climax, which precedes the return of Christ, which is nothing else but the victory of the divine kingdom, [59] seems to be yet to come, since we think that time is still far off, when all the inhabitants of the earth will be there, to pass to the sacraments of Christ. Κατέχον, with Theodoretus, I think that it is the will of God restraining that kingdom of Satan, lest it break out, and, if we look at the middle causes, in the time of the apostles the power of the Roman government was especially strong, and in every age that resistance, which is usually opposed to the evil arts which seek to subvert religion, the desire to increase private advantage and honor.

According to [Pelt], the chief stress lies on ΤῸ ΜΥΣΤΉΡΙΟΝ ἬΔΗ ἘΝΕΡΓΕῖΤΑΙ Τῆς ἈΝΟΜΊΑς [literally: the mystery already working of lawlessness]. Antichrist is a union of the individuality and spiritual tendency in masses of individuals. The revolt of the Jews from the Romans, and the fearful divine punishment in the destruction of Jerusalem, Nero, Mohammed and his spiritual devastating power, the development of the Papacy in the Middle Ages, the French Revolution of 1789, with the abrogation of Christianity, and the setting up of prostitutes on altars for worship, in the external world, as well as the constantly spreading denial of the fundamentals of all religious truth and morality, of the doctrines of God, freedom, and immortality, and likewise the self-deification of the ego in the internal world,—all these phenomena are the real precursors of Antichrist; but they contain only some of his characteristics, not all; it is the union of all these characteristics which shall make the full Antichrist.⁹

Ultimately, though I found some of them illuminating, Heinrich August Wilhelm Meyer rejected the views developed in recent times:

It is evident that all these explanations are arbitrary. The Pauline description is so definitely and sharply marked, and has for its whole compass so much the idea of nearness for its supposition, that it can by no means be taken generally, and in this manner explained away.

While I’m grateful to Mr. Meyer for painstakingly collecting all of these opinions in one place, I don’t intend to play guess the identity of Antichrist as an individual person. That game scatters in my opinion, rather than gathering with the Lord Jesus: and whoever does not gather (συνάγων, a form of συνέχω) with me scatters (σκορπίζει, a form of σκορπίζω),¹⁰ Jesus said. So, I want to approach it differently.

Matthew Poole’s summation from his Commentary of the difficulty of knowing “what whithholdeth” the revelation of the man of lawlessness was very accessible:

And now ye know what withholdeth: the apostle it seems had told them, as of his coming, so of what at present withheld the revealing of him. And what this was is difficult to know now, though it seems these Thessalonians knew it: there are many conjectures about it. This I shall say in general:
1. It was something that the apostle thought not safe openly to declare in writing; else he would not have written of it so obscurely.
2. It was both a thing, and a person; a thing, to katecon, in this verse, that which withholdeth; and a person, as in the next verse, o katecwn, he who letteth.
3. It was also such a thing and such a person as were to be removed out of the way, not totally, but as they were hinderances [sic] of this revelation.

Barnes’ Notes on the Bible echoed Mr. Poole’s first point:

It is not known precisely what is referred to by the phrase “what withholdeth,” τὸ κατέχον to katechon. The phrase means properly, something that “holds back,” or “restrains”….Of this, the apostle says, they had had full information; but we can only conjecture what it was.

This seems to be a natural consequence of the assumption that Antichrist is an unknown individual from the future. Rather than assuming that Paul, the Holy Spirit and the New Testament are keeping something from us, I prefer to experiment with the idea that ὁ ἄνθρωπος τῆς ἀνομίας or αμαρτιας (NET: the man of lawlessness; KJV: that man of sin [Table])¹¹ and ὁ υἱὸς τῆς ἀπωλείας (NET: the son of destruction; KJV: the son of perdition)¹² are other words for ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία (NET: sin that lives in me; KJV: sin that dwelleth in me),¹³ τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης (NET: the old man who is being corrupted in accordance with deceitful desires; KJV: the old man, which is corrupt according to the deceitful lusts),¹⁴ ἐμοὶ τὸ κακὸν παράκειται (NET/KJV: evil…present with me)¹⁵ and ἡ…σὰρξ (NET/KJV: the flesh).¹⁶ I’ll work backwards through this.

The spirit is willing, but the flesh (σὰρξ) is weak,¹⁷ Jesus said of disciples who both believed and followed Him. The Greek word translated willing was πρόθυμον (a form of πρόθυμος): “ready, willing, eager, predisposed.” The Greek word translated weak was ἀσθενής: “weak, powerless; weak and easily defeated; sick, ill, unhealthy; disabled, physically weak, feeble, miserable; morally weak; weak in influence, without influence; structurally weak (e.g., weak stones unable to support).” What is born of the flesh (σαρκὸς, a form of σὰρξ) is flesh (σάρξ),¹⁸ He told Nicodemus; in other words, it is weak (ἀσθενής). And again, Jesus said to his disciples, The Spirit is the one who gives life; human nature (σὰρξ) is of no help!¹⁹

Flesh (σὰρξ) and blood cannot inherit the kingdom of God,²⁰ Paul wrote the Corinthians. He elaborated on this point in his letter to the Romans (Romans 8:1-8 NET):

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

For those who live according to the flesh (σάρκα) have their outlook shaped by the things of the flesh (σαρκὸς), but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh (σαρκὸς) is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh (σαρκὸς) is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh (σαρκὶ) cannot please God.

Prior to this, Paul had written, with my flesh (σαρκὶ, another form of σὰρξ) I serve the law of sin.²¹ [W]hen I want to do good, evil is present with me,²² he lamented as he characterized that evil as a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.²³ For the flesh (σὰρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σὰρξ),²⁴ he wrote to the Galatians. To the Ephesians he characterized this flesh as the old man who is being corrupted in accordance with deceitful desires.²⁵ He also called this old man simply, sin that lives in me.²⁶ And to the Thessalonians he described all of this as the man of lawlessness…the son of destruction.²⁷

I’ll continue with this in another essay.

The Day of the Lord, Part 8

¹ Mark 8:16b (NET) Table

² Mark 8:15b (NET)

³ From Meyer’s NT Commentary 2 Thessalonians 2:12, Bible Commentaries on Bible Hub online.

⁴ Ibid.

⁵ Ibid.

⁶ Ibid.

⁷ Ibid.

⁸ Ibid.

⁹ Ibid.

¹⁰ Matthew 12:30b (NET)

¹¹ 2 Thessalonians 2:3 Table

¹² Ibid.

¹³ Romans 7:19 Table

¹⁴ Ephesians 4:22

¹⁵ Romans 7:21

¹⁶ Galatians 5:17 Table

¹⁷ Matthew 26:41b (NET)

¹⁸ John 3:6a (NET)

¹⁹ John 6:63a (NET) Table

²⁰ 1 Corinthians 15:50b (NET) Table

²¹ Romans 7:25b (NET) Table

²² Romans 7:21b (NET)

²³ Romans 7:23b (NET) Table

²⁴ Galatians 5:17a (NET) Table

²⁵ Ephesians 4:22b (NET)

²⁶ Romans 7:17b (NET) Table, and 7:20b (NET) Table

²⁷ 2 Thessalonians 2:3b (NET) Table

A Shadow of the Good Things, Part 9

Posted on December 22, 2023 by admin

In another essay I began to consider the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS) in Leviticus 16:8 (Septuagint [Table]). It led me to Paul’s continuing discussion of the death of those who were baptized into Christ Jesus (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin [Table]. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table]. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me [Table].

Immediately, I was confronted with my own unbelief. My religious mind rebels against the idea that I am unspiritual, sold into slavery to sin.¹ Why adhere to a religion that renders me unspiritual, sold into slavery to sin? The easiest way to overcome the evangelical penchant of my religious mind to fabricate a religion palatable to unbelievers is to stop thinking about religion and start thinking about truth: Set them apart in the truth, Jesus prayed to his Father; your word is truth.²

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

Though this saying is too defeatist for my religious mind, its truth is readily apparent when contrasted to the lie told at the inauguration of the law.

Romans 7:18b (NET)	Exodus 19:8b (NET)
For I want to do the good, but I cannot do it.	All that the Lord has commanded we will do!

Besides, I do not do the good: For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!⁶

Literally: “For I by law to law died” (ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον). I suppose I’ve wanted this I to be the old man who is being corrupted in accordance with deceitful desires⁷ only, but Paul wrote (Romans 12:1 NET):

Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies (τὰ σώματα ὑμῶν) as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.

I wonder if persons might be a better translation of σώματα here, but the bodies or persons to whom Paul wrote were comprised of both an old man who is being corrupted in accordance with deceitful desires⁸ and a new man who has been created in God’s image—in righteousness and holiness that comes from truth.⁹

Paul continued: so that I may live to God.¹⁰ Literally: “so that (ἵνα) to God (θεῷ) I may live (ζήσω).” The may was added because the verb ζήσω is in the subjunctive mood. Logically, it can be dropped, however, because this is a purpose and a result clause: “to God I live” because “I by law to law died.” Now he is not God of the dead, but of the living, for all live before him,¹¹ Jesus told some Sadducees (who contend that there is no resurrection).¹²

I have been crucified with Christ (Χριστῷ συνεσταύρωμαι):¹³ “in Christ, to Christ, by Christ I have been and am crucified with [Him].” The Greek verb συνεσταύρωμαι is in the perfect tense:

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

For example, Galatians 2:20 should be translated “I am in a present state of having been crucified with Christ,” indicating that not only was I crucified with Christ in the past, but I am existing now in that present condition.

Paul continued: and it is no longer I who live.¹⁴ Literally, “and I live (ζῶ δὲ) no longer I (οὐκέτι ἐγώ),” but Christ lives in me.¹⁵ Literally, “but lives (ζῇ δὲ) in me (ἐν ἐμοὶ) Christ (Χριστός).” So the life I now live in the body:¹⁶ “so which (ὃ δὲ) now I live (νῦν ζῶ) in flesh (ἐν σαρκί),” I live because of the faithfulness of the Son of God:¹⁷ “in the faithfulness I live (ἐν πίστει ζῶ τῇ) of the Son of God (τοῦ υἱοῦ τοῦ θεοῦ),”¹⁸ who loved me (τοῦ ἀγαπήσαντος με) and gave himself (καὶ παραδόντος ἑαυτὸν) for me (ὑπὲρ ἐμοῦ).¹⁹

So, the I who actually accomplishes the good I want to do,²⁰ or “is present in/with me,” (but cannot do) is Christ [who] lives in me.²¹ This is in keeping with Paul’s explanation in his letter to the Galatians of an I comprised of an old man who is being corrupted in accordance with deceitful desires²² and a new man who has been created in God’s image—in righteousness and holiness that comes from truth²³ (Galatians 5:16, 17 NET):

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want (θέλητε, a form of θέλω) [Table].

But I say (Λέγω δέ), live by the Spirit, “by [the] Spirit (πνεύματι) walk or you walk (περιπατεῖτε),” and you will not carry out the desires of the flesh,²⁴ “and (καὶ) desire of flesh (ἐπιθυμίαν σαρκὸς) you never carry out (οὐ μὴ τελέσητε).” I wrote about the strength of οὐ μὴ τελέσητε elsewhere. Jesus is the One who proved this statement true.

So, to walk or live by the Spirit, buoyed up and carried along by the fruit of the Spirit—Jesus’ own love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control—is the only way I will do the good I want but cannot do. So you too, Jesus said, when you have done (ποιήσητε, a form of ποιέω) everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done (ποιῆσαι, another form of ποιέω) what was our duty.’²⁵ Though I’ve complained—“You mean, I can’t even put in my thumb, pull out a plum and say, ‘Oh, what a good boy am I’?”²⁶—I do recognize how little credit I deserve for what is effectively the Lord’s work in and through me.

This explains to my satisfaction why Paul and the Holy Spirit considered an I comprised of an old man who is being corrupted in accordance with deceitful desires²⁷ and a new man who has been created in God’s image—in righteousness and holiness that comes from truth,²⁸ who want[s] to do the good, but…cannot do it,²⁹ unspiritual, sold into slavery to sin.³⁰ This new desire (Romans 3:10-18), this new will, to do the will of God revealed in the law, prompted the following conclusion (Romans 7:16, 17 NET):

But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table].

Literally, “But if (εἰ δὲ) what not I want (ὃ οὐ θέλω) this I do (τοῦτο ποιῶ),” according to a note (23) in the NET, “I agree with the law (σύμφημι τῷ νόμῳ) that it is good (ὅτι καλός)” or beautiful. But now (νυνὶ δὲ) it is no longer me (οὐκέτι ἐγὼ) doing it (κατεργάζομαι αὐτὸ), “but (ἀλλὰ) this lives (ἡ |οἰκοῦσα|) in me (ἐν ἐμοὶ), sin (ἁμαρτία)” or “but this sin lives in me.”

Here is the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS). It was repeated for good measure (Romans 7:20 NET [Table]).

Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Literally, “If now (εἰ δὲ) what not I want (ὃ οὐ θέλω) I ([ἐγὼ]) this do (τοῦτο ποιῶ), it is no longer me (οὐκέτι ἐγὼ) doing it (κατεργάζομαι αὐτὸ), but (ἀλλὰ) this lives (ἡ οἰκοῦσα) in me (ἐν ἐμοὶ), sin (ἁμαρτία)” or “but this sin lives in me.”

Paul continued (Romans 7:21-25 NET):

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

Paul seemed simultaneously frustrated and calmly resigned to reside in this body of death (τοῦ σώματος τοῦ θανάτου τούτου) for a season, trusting the grace of God through Jesus Christ our Lord.³¹ The Lord described the scape-goat ceremony as follows:

Masoretic Text		Septuagint
Leviticus 16:21, 22 (Tanakh)	Leviticus 16:21, 22 (NET)	Leviticus 16:21, 22 (NETS)	Leviticus 16:21, 22 (English Elpenor)
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.	Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, and thus he is to put them on the head of the goat and send it away into the desert by the hand of a man standing ready.	And Aaron shall lay his hands on the head of the live goat and confess over it all the lawless acts of the sons of Israel and all their offenses and all their sins and shall put them on the head of the live goat and shall send it away into the desert by the hand of a ready person.	and Aaron shall lay his hands on the head of the live goat, and he shall declare over him all the iniquities of the children of Israel, and all their unrighteousness, and all their sins; and he shall lay them upon the head of the live goat, and shall send him by the hand of a ready man into the wilderness.
And the goat shall bear upon him all their iniquities unto a land which is cut off (גְּזֵרָ֑ה); and he shall let go the goat in the wilderness.	The goat is to bear on itself all their iniquities into an inaccessible (gᵊzērâ, גזרה) land, so he is to send the goat away into the desert.	And the goat shall bear on itself their offenses to an untrodden (ἄβατον) region, and he shall send off the goat into the wilderness.	And the goat shall bear their unrighteousnesses upon him into a desert (ἄβατον) land; and Aaron shall send away the goat into the wilderness.

I’ll pick this up in another essay. A table comparing Exodus 19:8 translated from the Hebrew of the Masoretic text and the Greek of the Septuagint follows:

Masoretic Text		Septuagint
Exodus 19:8 (Tanakh)	Exodus 19:8 (NET)	Exodus 19:8 (NETS)	Exodus 19:8 (English Elpenor)
And all the people answered together, and said: ‘All that HaShem (יְהוָֹ֖ה) hath spoken we will do.’ And Moses reported the words of the people unto HaShem (יְהוָֹֽה).	and all the people answered together, “All that the Lord (Yᵊhōvâ, יהוה) has commanded we will do!” So Moses brought the words of the people back to the Lord (Yᵊhōvâ, יהוה).	And all the people with one accord answered and said, “All that God (ὁ θεός) said we will do and heed.” Then Moyses carried the words of the people up to God (τὸν θεόν).	And all the people answered with one accord, and said, All things that God (ὁ Θεός) has spoken, we will do and hearken to: and Moses reported these words to God (τὸν Θεόν).

Tables comparing Exodus 19:8; Leviticus 16:21 and 16:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Exodus 19:8; Leviticus 16:21 and 16:22 in the Septuagint (BLB and Elpenor) follow.

Exodus 19:8 (Tanakh)	Exodus 19:8 (KJV)	Exodus 19:8 (NET)
And all the people answered together, and said: ‘All that HaShem hath spoken we will do.’ And Moses reported the words of the people unto HaShem.	And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD.	and all the people answered together, “All that the Lord has commanded we will do!” So Moses brought the words of the people back to the Lord.

Exodus 19:8 (Septuagint BLB)	Exodus 19:8 (Septuagint Elpenor)
ἀπεκρίθη δὲ πᾶς ὁ λαὸς ὁμοθυμαδὸν καὶ εἶπαν πάντα ὅσα εἶπεν ὁ θεός ποιήσομεν καὶ ἀκουσόμεθα ἀνήνεγκεν δὲ Μωυσῆς τοὺς λόγους τοῦ λαοῦ πρὸς τὸν θεόν	ἀπεκρίθη δὲ πᾶς ὁ λαὸς ὁμοθυμαδὸν καὶ εἶπαν· πάντα, ὅσα εἶπεν ὁ Θεός, ποιήσομεν καὶ ἀκουσόμεθα. ἀνήνεγκε δὲ Μωυσῆς τοὺς λόγους τούτους πρὸς τὸν Θεόν
Exodus 19:8 (Septuagint NETS)	Exodus 19:8 (English Elpenor)
And all the people with one accord answered and said, “All that God said we will do and heed.” Then Moyses carried the words of the people up to God.	And all the people answered with one accord, and said, All things that God has spoken, we will do and hearken to: and Moses reported these words to God.

Leviticus 16:21 (Tanakh)	Leviticus 16:21 (KJV)	Leviticus 16:21 (NET)
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.	And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:	Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, and thus he is to put them on the head of the goat and send it away into the desert by the hand of a man standing ready.

Leviticus 16:21 (Septuagint BLB)	Leviticus 16:21 (Septuagint Elpenor)
καὶ ἐπιθήσει Ααρων τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαγορεύσει ἐπ᾽ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν Ισραηλ καὶ πάσας τὰς ἀδικίας αὐτῶν καὶ πάσας τὰς ἁμαρτίας αὐτῶν καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον	καὶ ἐπιθήσει ᾿Ααρὼν τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαγορεύσει ἐπ᾿ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν ᾿Ισραὴλ καὶ πάσας τὰς ἀδικίας αὐτῶν καὶ πάσας τὰς ἁμαρτίας αὐτῶν καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον
Leviticus 16:21 (Septuagint NETS)	Leviticus 16:21 (English Elpenor)
And Aaron shall lay his hands on the head of the live goat and confess over it all the lawless acts of the sons of Israel and all their offenses and all their sins and shall put them on the head of the live goat and shall send it away into the desert by the hand of a ready person.	and Aaron shall lay his hands on the head of the live goat, and he shall declare over him all the iniquities of the children of Israel, and all their unrighteousness, and all their sins; and he shall lay them upon the head of the live goat, and shall send him by the hand of a ready man into the wilderness.

Leviticus 16:22 (Tanakh)	Leviticus 16:22 (KJV)	Leviticus 16:22 (NET)
And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness.	And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.	The goat is to bear on itself all their iniquities into an inaccessible land, so he is to send the goat away into the desert.

Leviticus 16:22 (Septuagint BLB)	Leviticus 16:22 (Septuagint Elpenor)
καὶ λήμψεται ὁ χίμαρος ἐφ᾽ ἑαυτῷ τὰς ἀδικίας αὐτῶν εἰς γῆν ἄβατον καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς τὴν ἔρημον	καὶ λήψεται ὁ χίμαρος ἐφ᾿ ἑαυτῷ τὰς ἀδικίας αὐτῶν εἰς γῆν ἄβατον, καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς τὴν ἔρημον
Leviticus 16:22 (Septuagint NETS)	Leviticus 16:22 (English Elpenor)
And the goat shall bear on itself their offenses to an untrodden region, and he shall send off the goat into the wilderness.	And the goat shall bear their unrighteousnesses upon him into a desert land; and Aaron shall send away the goat into the wilderness.

A Shadow of the Good Things, Part 10

Back to Romans, Part 28

Back to Keep Yourselves From Idols, Part 2

¹ Romans 7:14b (NET) Table

² John 17:17 (NET) Table

³ Ephesians 4:22b (NET)

⁴ Ephesians 4:24b (NET)

⁵ Romans 7:18b (NET) Table

⁶ Galatians 2:19-21 (NET)

⁷ Ephesians 4:22b (NET)

⁸ Ibid.

⁹ Ephesians 4:24b (NET)

¹⁰ Galatians 2:19b (NET)

¹¹ Luke 20:38 (NET)

¹² Luke 20:27 (NET)

¹³ Galatians 2:20a (NET)

¹⁴ Galatians 2:20b (NET)

¹⁵ Galatians 2:20c (NET)

¹⁶ Galatians 2:20d (NET)

¹⁷ Galatians 2:20e (NET)

¹⁸ Both πίστει and the article τῇ are in the dative case. Perhaps, this could be understood as “in faithfulness I live to” the Son of God, but that strikes me as the selfsame lie as All that the Lord has commanded we will do! (Exodus 19:8b NET)

¹⁹ Galatians 2:20f (NET)

²⁰ Romans 7:18b (NET) Table

²¹ Galatians 2:20c (NET)

²² Ephesians 4:22b (NET)

²³ Ephesians 4:24b (NET)

²⁴ Galatians 5:16 (NET)

²⁵ Luke 17:10 (NET)

²⁶ From Little Jack Horner on Nursery Rhymes online.

²⁷ Ephesians 4:22b (NET)

²⁸ Ephesians 4:24b (NET)

²⁹ Romans 7:18b (NET) Table

³⁰ Romans 7:14b (NET) Table

³¹ Romans 7:25b (NET) Table

A Shadow of the Good Things, Part 8

Posted on December 16, 2023 by admin

The Lord gave Moses detailed instructions about the day of atonement:

Masoretic Text		Septuagint
Leviticus 16:2, 3 (Tanakh)	Leviticus 16:2, 3 (NET)	Leviticus 16:2, 3 (NETS)	Leviticus 16:2, 3 (English Elpenor)
and HaShem (יְהֹוָ֜ה) said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.	and the Lord (Yᵊhōvâ, יהוה) said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain in front of the atonement lid that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid.	And the Lord (κύριος) said to Moyses: Speak to Aaron your brother, and let him not enter at any time into the sanctuary inside the veil facing the propitiatory that is on the ark of witness, and he will not die, for I will be seen in the cloud upon the propitiatory.	And the Lord (Κύριος) said to Moses, Speak to Aaron thy brother, and let him not come in at all times into the holy place within the veil before the propitiatory, which is upon the ark of the testimony, and he shall not die; for I will appear in a cloud on the propitiatory.
Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.	“In this way Aaron is to enter into the sanctuary—with a young bull for a sin offering and a ram for a burnt offering.	Thus shall Aaron come into the holy place: with a calf from the cattle for sin and a ram for a whole burnt offering.	Thus shall Aaron enter into the holy place; with a calf of the herd for a sin-offering, and [having] a ram for a whole-burnt-offering.

The writer of Hebrews explained (Hebrews 9:6b-10 NET):

…the priests enter continually into the outer tent as they perform their duties [Table]. But only the high priest enters once a year into the inner tent, and not without blood that he offers 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. This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. They served only for matters of food and drink and various ritual washings; they are external regulations¹ imposed until the new order came.

The Lord described how Aaron should dress:

Masoretic Text		Septuagint
Leviticus 16:4 (Tanakh)	Leviticus 16:4 (NET)	Leviticus 16:4 (NETS)	Leviticus 16:4 (English Elpenor)
He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on.	He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on.	And he shall put on (ἐνδύσεται) the consecrated linen tunic, and linen drawers shall be on his flesh, and he shall gird himself with a linen girdle and wrap around a linen turban; they are holy vestments. And he shall bathe his entire body in water and then put them on (ἐνδύσεται αὐτά).	And he shall put on the (ἐνδύσεται) consecrated linen tunic, and he shall have on his flesh the linen drawers, and shall gird himself with a linen girdle, and shall put on the linen cap, they are holy garments; and he shall bathe all his body in water, and shall put them on (ἐνδύσεται αὐτά).

Peter wrote of the eight souls…delivered through water,² from the flood (1 Peter 3:21, 22 NET):

And this prefigured baptism, which now saves you—not the washing off of physical dirt but the pledge of a good conscience to God—through the resurrection of Jesus Christ [Table], who went into heaven and is at the right hand of God with angels and authorities and powers subject to him.

And Paul wrote (Ephesians 4:22-24 NET)

You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on (ἐνδύσασθαι, another form of ἐνδύω) the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

The Lord commanded further concerning the day of atonement:

Masoretic Text		Septuagint
Leviticus 16:5-10 (Tanakh)	Leviticus 16:5-10 (NET)	Leviticus 16:5-10 (NETS)	Leviticus 16:5-10 (English Elpenor)
And [Aaron] shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering.	He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering.	And he shall take from the congregation of the sons of Israel two billy goats for sin and one ram for a whole burnt offering.	And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one lamb for a whole-burnt-offering.
And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house.	Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household.	And Aaron shall offer the bull calf for sin, which is his own, and shall make atonement for himself and for his house.	And Aaron shall bring the calf for his own sin-offering, and shall make atonement for himself and for his house.
And he shall take the two goats, and set them before HaShem at the door of the tent of meeting.	Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent,	And he shall take the two goats and set them before the Lord at the door of the tent of witness,	And he shall take the two goats, and place them before the Lord by the door of the tabernacle of witness.
And Aaron shall cast lots upon the two goats: one lot for HaShem (לַֽיהֹוָ֔ה), and the other lot for Azazel (לַֽעֲזָאזֵֽל).	and Aaron is to cast lots over the two goats, one lot for the Lord (Yᵊhōvâ, ליהוה) and one lot for Azazel (ʿăzā’zēl, לעזאזל).	And Aaron shall place lots on the two goats, one lot for the Lord (τῷ κυρίῳ) and one lot for the one to be sent off (τῷ ἀποπομπαίῳ).	and Aaron shall cast lots upon the two goats, one lot for the Lord (τῷ Κυρίῳ), and the other for the scape-goat (τῷ ἀποπομπαίῳ).
And Aaron shall present the goat upon which the lot fell for HaShem, and offer him for a sin-offering.	Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering,	And Aaron shall present the goat which the lot fell on for the Lord and offer for sin,	And Aaron shall bring forward the goat on which the lot for the Lord fell, and shall offer him for a sin-offering.
But the goat, on which the lot fell for Azazel (לַֽעֲזָאזֵ֔ל), shall be set alive before HaShem, to make atonement over him, to send him away for Azazel (לַֽעֲזָאזֵ֖ל) into the wilderness.	but the goat which has been designated by lot for Azazel (ʿăzā’zēl, לעזאזל) is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel (ʿăzā’zēl, לעזאזל).	and the goat which the lot fell on of the one to be sent off (τοῦ ἀποπομπαίου) he shall set it alive before the Lord to make atonement over it, to send it away into the place for sending away (τὴν ἀποπομπήν)—he shall let it go into the wilderness.	and the goat upon which the lot of the scape-goat (τοῦ ἀποπομπαίου) came, he shall present alive before the Lord, to make atonement upon him, so as to send him away as a scape-goat (τὴν ἀποπομπήν), and he shall send him into the wilderness.

The writer of Hebrews continued (Hebrews 9:11, 12 NET):

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 [Table], 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.

I’m thinking more deeply about the theme of this thread:

Hebrews 10:1a (NET)	Colossians 2:17 (NET) Table
For the law possesses a shadow of the good things to come but not the reality itself…	…these are only the shadow of the things to come, but the reality is Christ!
Hebrews 10:1a (NET Parallel Greek)	Colossians 2:17 (NET Parallel Greek)
Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων	ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ

The writer of Hebrews declared that the law possesses (ἔχων, a participle of ἔχω) a shadow (Σκιὰν, a form of σκιά ). Paul wrote that food or drink…the matter of a feast, new moon, or Sabbath days³ (i.e., those things described in the law) are (ἐστιν)…the shadow (σκιὰ). Two different phrases were translated reality itself (Hebrews) or reality (Colossians) in the NET. The author of Hebrews wrote τὴν εἰκόνα τῶν πραγμάτων (literally: “the image of the things”), while Paul wrote τὸ…σῶμα, (literally: “the body”).

I won’t quarrel with the NET translation except to say that it doesn’t imply that the shadow is unreal. A shadow is very real and prompts one to look up or turn around and look in another direction for what has cast it. I’m particularly exercised here to look for what cast the shadow of the scape-goat or the goat…to send…away for Azazel. The Scriptures listed in “6 Bible Verses about Scapegoat,” on Knowing Jesus online indicate to me that τὸ…σῶμα τοῦ Χριστοῦ was understood literally as “the body of Christ.” There is another way to understand this phrase, especially in this particular context.

One may assume that the verb of being ἐστιν from the first clause is implied in the second: τὸ…σῶμα (ἐστιν) τοῦ Χριστοῦ, “the body [is] of Christ” or “[is] of the Christ.” Consider the following translation (Colossians 2:17 ESV):

These are a shadow of the things to come, but the substance belongs to Christ.

This, coupled with the plural τῶν πραγμάτων in Hebrews, gives me both the license and the inclination to seek that particular aspect of Christ’s atonement⁴ that casts this particular shadow. What comes to mind as I consider the scape-goat,⁵ the one to be sent off,⁶ is Paul’s continuing explanation of one’s death to sin through faith in Christ (Romans 7:14-20 NET).

For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin [Table]. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table]. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me [Table].

This deserves a more in-depth look: For we know that the law is spiritual—but I (ἐγὼ) am unspiritual, sold into slavery to sin.⁷ In another essay I wrote:

It is difficult to hear Paul call himself unspiritual, sold into slavery to sin. After all, what does that mean for someone like me? But Paul was describing himself as a man deceived^[9] and seized by a fit of coveting, sin [old man], seizing the opportunity through the commandment, produced in me all kinds of wrong desires.^[10] In the beginning this old man (sin personified) was perceived by Paul as I (ἐγὼ), I am unspiritual, sold into slavery to sin.

The Benson Commentary ⁸ reads:

But I am carnal — That is, man, considered in himself, as in a state of nature, and destitute of the regenerating grace of God, is carnal.

Meyer’s NT Commentary ⁹ reads:

ἐγὼ δέ] but I, i.e. according to the ἰδίωσις pervading the entire section: the man, not yet regenerate by the Holy Spirit, in his relation to the Mosaic law given to him…

I think we were all mistaken. Consider the I Paul described:

For I don’t understand what I am doing.¹⁰

Here, I don’t understand was οὐ γινώσκω, the I being understood from the 1^st person verb. And, what I am doing was ὃ…κατεργάζομαι. Again, the I is understood from the 1^st person verb. Paul continued:

For I do not do what I want—instead, I do what I hate.¹¹

Literally: “For not what I want (οὐ γὰρ ὃ θέλω) this I do” (τοῦτο πράσσω). And, according to a note (22) in the NET, “but (ἀλλ᾿) what (ὃ) I hate (μισῶ), this (τοῦτο) I do (ποιῶ).” Here, too, I was understood from the 1^st person verbs.

Paul made his desire, his will, quite explicit:

For I want to do the good, but I cannot do it.¹²

Literally according to a note (24) in the NET: “For to wish (τὸ γὰρ θέλειν) is present (παράκειται) in/with me (μοι), but not to do it” (τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ). Here, μοι, translated “in/with me,” is a form of ἐγώ in the dative case, hearkening back to that I Paul described as unspiritual, sold into slavery to sin. It is readily distinguished from ἐμοί (another form of ἐγώ in the dative case) which precedes it:

For I know that nothing good lives in me (ἐμοί), that is, in my (μου) flesh.¹³

I’ll follow Paul’s word order more closely here. Though awkward in English it conveys his meaning quite clearly: For I know (Οἶδα γὰρ) that nothing (ὅτι οὐκ)…lives in me (οἰκεῖ ἐν ἐμοί), that is (τοῦτ᾿ ἔστιν), in my flesh (ἐν τῇ σαρκί μου), good (ἀγαθόν). And so, with these particular occurrences of dative forms of ἐγώ (ἐμοί and μου) he referred to his flesh only: that old man who is being corrupted in accordance with deceitful desires.¹⁴ But his qualification of these particular occurrences also serves to highlight those occurrences he did not qualify in a similar way.

And once more for good measure:

For I do not do the good I want, but I do the very evil I do not want!¹⁵

Here, For I do not do the good I want was οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν in Greek. And, but I do the very evil I do not want was ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. Here again, I was understood from the 1^st person verbs.

The good (ἀγαθόν, a form of ἀγαθός) was not something Paul imagined for Himself, for he had already written (Romans 7:12 NET):

So then, the law is holy, and the commandment is holy, righteous, and good (ἀγαθή, another form of ἀγαθός).

The I Paul described had a new desire (Romans 3:10-18), a new will, to do the will of God revealed in the law. He was not “in a state of nature, and destitute of the regenerating grace of God.” He did not describe his plight as one “not yet regenerate by the Holy Spirit, in his relation to the Mosaic law given to him.” Rather, he described an I who was born from above, born of water and spirit, born of the flesh and born of the Spirit. I want to do the good, he wrote, but I cannot do it.¹⁶

I’ll pick this up in another essay.

Tables comparing Leviticus 16:2; 16:3; 16:4; 16:5; 16:6; 16:7; 16:8; 16:9 and 16:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 16:2; 16:3; 16:4; 16:5; 16:6; 16:7; 16:8; 16:9 and 16:10 in the Septuagint (BLB and Elpenor), and a table comparing Hebrews 9:10 in the NET and KJV follow.

Leviticus 16:2 (Tanakh)	Leviticus 16:2 (KJV)	Leviticus 16:2 (NET)
and HaShem said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.	And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.	and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the Holy Place inside the special curtain in front of the atonement lid that is on the ark so that he may not die, for I will appear in the cloud over the atonement lid.

Leviticus 16:2 (Septuagint BLB)	Leviticus 16:2 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Μωυσῆν λάλησον πρὸς Ααρων τὸν ἀδελφόν σου καὶ μὴ εἰσπορευέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος εἰς πρόσωπον τοῦ ἱλαστηρίου ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου καὶ οὐκ ἀποθανεῖται ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου	καὶ εἶπε Κύριος πρὸς Μωυσῆν· λάλησον πρὸς ᾿Ααρὼν τὸν ἀδελφόν σου, καὶ μὴ εἰσπορευέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος εἰς πρόσωπον τοῦ ἱλαστηρίου, ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, καὶ οὐκ ἀποθανεῖται· ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου
Leviticus 16:2 (NETS)	Leviticus 16:2 (English Elpenor)
And the Lord said to Moyses: Speak to Aaron your brother, and let him not enter at any time into the sanctuary inside the veil facing the propitiatory that is on the ark of witness, and he will not die, for I will be seen in the cloud upon the propitiatory.	And the Lord said to Moses, Speak to Aaron thy brother, and let him not come in at all times into the holy place within the veil before the propitiatory, which is upon the ark of the testimony, and he shall not die; for I will appear in a cloud on the propitiatory.

Leviticus 16:3 (Tanakh)	Leviticus 16:3 (KJV)	Leviticus 16:3 (NET)
Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.	Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.	“In this way Aaron is to enter into the sanctuary—with a young bull for a sin offering and a ram for a burnt offering.

Leviticus 16:3 (Septuagint BLB)	Leviticus 16:3 (Septuagint Elpenor)
οὕτως εἰσελεύσεται Ααρων εἰς τὸ ἅγιον ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας καὶ κριὸν εἰς ὁλοκαύτωμα	οὕτως εἰσελεύσεται ᾿Ααρὼν εἰς τὸ ἅγιον· ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας, καὶ κριὸν εἰς ὁλοκαύτωμα
Leviticus 16:3 (NETS)	Leviticus 16:3 (English Elpenor)
Thus shall Aaron come into the holy place: with a calf from the cattle for sin and a ram for a whole burnt offering.	Thus shall Aaron enter into the holy place; with a calf of the herd for a sin-offering, and [having] a ram for a whole-burnt-offering.

Leviticus 16:4 (Tanakh)	Leviticus 16:4 (KJV)	Leviticus 16:4 (NET)
He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on.	He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on.	He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on.

Leviticus 16:4 (Septuagint BLB)	Leviticus 16:4 (Septuagint Elpenor)
καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ καὶ ζώνῃ λινῇ ζώσεται καὶ κίδαριν λινῆν περιθήσεται ἱμάτια ἅγιά ἐστιν καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ καὶ ἐνδύσεται αὐτά	καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ, καὶ ζώνῃ λινῇ ζώσεται καὶ κίδαριν λινῆν περιθήσεται, ἱμάτια ἅγιά ἐστι, καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ, καὶ ἐνδύσεται αὐτά
Leviticus 16:4 (NETS)	Leviticus 16:4 (English Elpenor)
And he shall put on the consecrated linen tunic, and linen drawers shall be on his flesh, and he shall gird himself with a linen girdle and wrap around a linen turban; they are holy vestments. And he shall bathe his entire body in water and then put them on.	And he shall put on the consecrated linen tunic, and he shall have on his flesh the linen drawers, and shall gird himself with a linen girdle, and shall put on the linen cap, they are holy garments; and he shall bathe all his body in water, and shall put them on.

Leviticus 16:5 (Tanakh)	Leviticus 16:5 (KJV)	Leviticus 16:5 (NET)
And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering.	And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.	He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering.

Leviticus 16:5 (Septuagint BLB)	Leviticus 16:5 (Septuagint Elpenor)
καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν Ισραηλ λήμψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα	καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν ᾿Ισραὴλ λήψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα
Leviticus 16:5 (NETS)	Leviticus 16:5 (English Elpenor)
And he shall take from the congregation of the sons of Israel two billy goats for sin and one ram for a whole burnt offering.	And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one lamb for a whole-burnt-offering.

Leviticus 16:6 (Tanakh)	Leviticus 16:6 (KJV)	Leviticus 16:6 (NET)
And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house.	And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.	Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household.

Leviticus 16:6 (Septuagint BLB)	Leviticus 16:6 (Septuagint Elpenor)
καὶ προσάξει Ααρων τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας αὐτοῦ καὶ ἐξιλάσεται περὶ αὐτοῦ καὶ τοῦ οἴκου αὐτοῦ	καὶ προσάξει ᾿Ααρὼν τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας αὐτοῦ, καὶ ἐξιλάσεται περὶ αὐτοῦ καὶ τοῦ οἴκου αὐτοῦ
Leviticus 16:6 (NETS)	Leviticus 16:6 (English Elpenor)
And Aaron shall offer the bull calf for sin, which is his own, and shall make atonement for himself and for his house.	And Aaron shall bring the calf for his own sin-offering, and shall make atonement for himself and for his house.

Leviticus 16:7 (Tanakh)	Leviticus 16:7 (KJV)	Leviticus 16:7 (NET)
And he shall take the two goats, and set them before HaShem at the door of the tent of meeting.	And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation.	Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent,

Leviticus 16:7 (Septuagint BLB)	Leviticus 16:7 (Septuagint Elpenor)
καὶ λήμψεται τοὺς δύο χιμάρους καὶ στήσει αὐτοὺς ἔναντι κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου	καὶ λήψεται τοὺς δύο χιμάρους καὶ στήσει αὐτοὺς ἔναντι Κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου
Leviticus 16:7 (NETS)	Leviticus 16:7 (English Elpenor)
And he shall take the two goats and set them before the Lord at the door of the tent of witness,	And he shall take the two goats, and place them before the Lord by the door of the tabernacle of witness.

Leviticus 16:8 (Tanakh)	Leviticus 16:8 (KJV)	Leviticus 16:8 (NET)
And Aaron shall cast lots upon the two goats: one lot for HaShem, and the other lot for Azazel.	And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat.	and Aaron is to cast lots over the two goats, one lot for the Lord and one lot for Azazel.

Leviticus 16:8 (Septuagint BLB)	Leviticus 16:8 (Septuagint Elpenor)
καὶ ἐπιθήσει Ααρων ἐπὶ τοὺς δύο χιμάρους κλῆρον ἕνα τῷ κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ	καὶ ἐπιθήσει ᾿Ααρὼν ἐπὶ τοὺς δύο χιμάρους κλήρους, κλῆρον ἕνα τῷ Κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ
Leviticus 16:8 (NETS)	Leviticus 16:8 (English Elpenor)
And Aaron shall place lots on the two goats, one lot for the Lord and one lot for the one to be sent off.	and Aaron shall cast lots upon the two goats, one lot for the Lord, and the other for the scape-goat.

Leviticus 16:9 (Tanakh)	Leviticus 16:9 (KJV)	Leviticus 16:9 (NET)
And Aaron shall present the goat upon which the lot fell for HaShem, and offer him for a sin-offering.	And Aaron shall bring the goat upon which the LORD’S lot fell, and offer him for a sin offering.	Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering,

Leviticus 16:9 (Septuagint BLB)	Leviticus 16:9 (Septuagint Elpenor)
καὶ προσάξει Ααρων τὸν χίμαρον ἐφ᾽ ὃν ἐπῆλθεν ἐπ᾽ αὐτὸν ὁ κλῆρος τῷ κυρίῳ καὶ προσοίσει περὶ ἁμαρτίας	καὶ προσάξει ᾿Ααρὼν τὸν χίμαρον, ἐφ᾿ ὃν ἐπῆλθεν ἐπ᾿ αὐτὸν ὁ κλῆρος τῷ Κυρίῳ, καὶ προσοίσει περὶ ἁμαρτίας
Leviticus 16:9 (NETS)	Leviticus 16:9 (English Elpenor)
And Aaron shall present the goat which the lot fell on for the Lord and offer for sin,	And Aaron shall bring forward the goat on which the lot for the Lord fell, and shall offer him for a sin-offering.

Leviticus 16:10 (Tanakh)	Leviticus 16:10 (KJV)	Leviticus 16:10 (NET)
But the goat, on which the lot fell for Azazel, shall be set alive before HaShem, to make atonement over him, to send him away for Azazel into the wilderness.	But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.	but the goat which has been designated by lot for Azazel is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel.

Leviticus 16:10 (Septuagint BLB)	Leviticus 16:10 (Septuagint Elpenor)
καὶ τὸν χίμαρον ἐφ᾽ ὃν ἐπῆλθεν ἐπ᾽ αὐτὸν ὁ κλῆρος τοῦ ἀποπομπαίου στήσει αὐτὸν ζῶντα ἔναντι κυρίου τοῦ ἐξιλάσασθαι ἐπ᾽ αὐτοῦ ὥστε ἀποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπήν ἀφήσει αὐτὸν εἰς τὴν ἔρημον	καὶ τὸν χίμαρον, ἐφ᾿ ὃν ἐπῆλθεν ἐπ᾿ αὐτὸν ὁ κλῆρος τοῦ ἀποπομπαίου, στήσει αὐτὸν ζῶντα ἔναντι Κυρίου, τοῦ ἐξιλάσασθαι ἐπ᾿ αὐτοῦ, ὥστε ἀποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπήν, καὶ ἀφήσει αὐτὸν εἰς τὴν ἔρημον
Leviticus 16:10 (NETS)	Leviticus 16:10 (English Elpenor)
and the goat which the lot fell on of the one to be sent off he shall set it alive before the Lord to make atonement over it, to send it away into the place for sending away—he shall let it go into the wilderness.	and the goat upon which the lot of the scape-goat came, he shall present alive before the Lord, to make atonement upon him, so as to send him away as a scape-goat, and he shall send him into the wilderness.

Hebrews 9:10 (NET)	Hebrews 9:10 (KJV)
They served only for matters of food and drink and various ritual washings; they are external regulations imposed until the new order came.	Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Hebrews 9:10 (NET Parallel Greek)	Hebrews 9:10 (Stephanus Textus Receptus)	Hebrews 9:10 (Byzantine Majority Text)
μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα	μονον επι βρωμασιν και πομασιν και διαφοροις βαπτισμοις και δικαιωμασιν σαρκος μεχρι καιρου διορθωσεως επικειμενα	μονον επι βρωμασιν και πομασιν και διαφοροις βαπτισμοις και δικαιωμασιν σαρκος μεχρι καιρου διορθωσεως επικειμενα

A Shadow of the Good Things, Part 9

Back to A Shadow of the Good Things, Part 10

¹ The NET parallel Greek text and NA²⁸ had δικαιώματα here, where the Stephanus Textus Receptus and Byzantine Majority Text had και δικαιωμασιν (KJV: and…ordinances).

² 1 Peter 3:20b (NET) Table

³ Colossians 2:16b (NET) Table

⁴ I’m using the phrase “Christ’s atonement” very deliberately here in the context of a body or substance casting a shadow called the day of atonement. But I don’t intend to dispute anything contained in the transcript of John Piper’s interview, “Why Does ‘Atonement’ Disappear in the New Testament?,” on desiringGod online. I, too, am intrigued by this.

⁵ Leviticus 16:10 (English Elpenor)

⁶ Leviticus 16:10 (NETS)

⁷ Romans 7:14 (NET) Table

⁸ “Joseph Benson (1749-1821) was an English Methodist preacher and biblical scholar who is best known for his extensive work as a commentator on the Bible…Benson’s most significant work was his six-volume commentary on the entire Bible, which he began publishing in 1811. This comprehensive work represented the culmination of his many years of study and reflection on the Scriptures, and it remains a valuable resource for biblical scholars and lay readers alike.” From “Benson’s Commentary of the Old and New Testaments,” on StudyLight.org online.

⁹ “Heinrich August Wilhelm Meyer, a German Protestant with a gift for languages, published the first commentary in this collection in 1832 at the age of thirty-two…For over forty years Meyer balanced working on new additions to the commentary collection while also updating those already published with multiple, serious revisions. Before passing the baton to a few of his trusted peers to finish the NT, Meyer had completed sixteen volumes.” From Overview on LOGOS online.

¹⁰ Romans 7:15a (NET)

¹¹ Romans 7:15b (NET)

¹² Romans 7:18b (NET) Table

¹³ Romans 7:18a (NET) Table

¹⁴ Ephesians 4:22b (NET)

¹⁵ Romans 7:19 (NET) Table

¹⁶ Romans 7:18b (NET) Table

The Day of the Lord, Part 6

Posted on September 23, 2023 by admin

In another essay I began to look at John’s description of antichrist and many antichrists because Meyer’s NT Commentary stated that many of the Church Fathers had understood Paul’s description of the man of lawlessness, the son of destruction, as the Antichrist.

2 Thessalonians 2:3b, 4 (NET)

The Church Fathers

For [the day of the Lord] will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας) [Table]. He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God [Table].

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom. Also it is correctly regarded as proved, that the Antichrist here described is to be considered as an individual person, in whom sin will embody itself.

The last insight into antichrist I considered in another essay I titled “the antichrist…denies the Father and the Son.” John penned a contrast to this title in the final verse I quoted under that heading: The person who confesses (ὁ ὁμολογῶν) the Son has the Father also.³ His explanation of this point is my final insight:

4. …the spirit of the antichrist…refuses to confess Jesus

John wrote (1 John 4:1-3; 2 John 1:7 NET):

Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that refuses to confess Jesus, that spirit is not from God, and this is the spirit of the antichrist (ἀντιχρίστου), which you have heard is coming, and now is already in the world [Table].

For many deceivers have gone out⁴ into the world, people who do not confess Jesus as Christ coming in the flesh. This person is the deceiver and the antichrist!

Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world.⁵ Though I might otherwise have focused on test (δοκιμάζετε, a form of δοκιμάζω) the spirits, this study has focused my attention on the many antichrists who went out from us.

1 John 2:18b, 19a (NET Parallel Greek) Table	1 John 4:1b (NET Parallel Greek)
καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν…ἐξ ἡμῶν ἐξῆλθαν	ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον
1 John 2:18b, 19a (NET)	1 John 4:1b (NET)
so now many antichrists have appeared…They went out from us	because many false prophets have gone out into the world

This is, admittedly, the first time I’ve made any strong connection between ἀντίχριστοι πολλοὶ (many antichrists) and πολλοὶ ψευδοπροφῆται (many false prophets). The connection is made primarily by John’s descriptions of antichrist and many antichrists, but also through the verbs ἐξῆλθαν (They went out) and ἐξεληλύθασιν (have gone out), forms of ἐξέρχομαι. I hadn’t thought of these many false prophets as those who went out from us before. Jesus warned, Whoever is not with me is against me, and whoever does not gather with me scatters.⁶

Up until this moment my religious mind had limited my understanding of false prophets to “religious” things, to those who make false predictions about Jesus’ return or some other false teaching of Scripture. Combined with the many antichrists who went out from us, Jesus’ warning that whoever does not gather with me scatters (σκορπίζει, a form of σκορπίζω) and my initial insights into false wonders, however, I’m willing to modify that understanding.

Charles Darwin doesn’t appear to be one who went out from the visible church literally. “Darwin and his family had a lifetime involvement with the Church of England, and various dissenting establishments…His local activities in the village of Down paint a fascinating picture of a man who, despite his own divergent beliefs and uncertainties, was determined to support the church as a social institution.”⁷ This was partly explained by the existence of a state church in England: “A nominal adherence to the Anglican Church’s teachings was still essential for admittance to many of the elite cultural and political institutions of England. It was required to enter Oxford and Cambridge, for example, and an Oxbridge degree was often crucial, in turn, in securing a position in the most prestigious professions. As a young man, Charles went up to Cambridge in 1828 with the aim of completing the necessary studies to be a clergyman.”⁸

On the other hand, it is apparent that Aleister Crowley went out from the Plymouth Brethren. An entry in Wikipedia describing “The Confessions of Aleister Crowley: An Autohagiography” states: “In reference to his early years of being raised by fundamentalist Christians, Crowley explains how he became a rebel against conventional religion and how his behaviour and conflicts with authority figures contributed to his reputation as a dark magician. Whilst Crowley does not deny dabbling with demonic forces, his memoirs reveal that his aim was the progress and spiritual freedom of humanity.”⁹

E.O. Wilson, the controversial¹⁰ “father of sociobiology,” according to an entry¹¹ in Wikipedia online:

…described his position as “provisional deism”^[71] and explicitly denied the label of “atheist”, preferring “agnostic”.^[72] He explained his faith as a trajectory away from traditional beliefs: “I drifted away from the church, not definitively agnostic or atheistic, just Baptist & Christian no more.”^[45] Wilson argued that belief in God and the rituals of religion are products of evolution.^[73] He argued that they should not be rejected or dismissed, but further investigated by science to better understand their significance to human nature. In his book The Creation, Wilson wrote that scientists ought to “offer the hand of friendship” to religious leaders and build an alliance with them, stating that “Science and religion are two of the most potent forces on Earth and they should come together to save the creation.”^[74]

…In a New Scientist interview published on January 21, 2015, however, Wilson said that “Religion ‘is dragging us down’ and must be eliminated ‘for the sake of human progress'”, and “So I would say that for the sake of human progress, the best thing we could possibly do would be to diminish, to the point of eliminating, religious faiths.”^[76]

An entry titled “Sociobiology” in The Stanford Encyclopedia of Philosophy online states:

Human behavioral ecology (HBE), or human evolutionary ecology, is the current evolutionary social science most closely related to Wilson’s sociobiological project; it is the project that is sometimes still referred to as “sociobiology” by some philosophers of science (Griffiths, 2008; Sterelny and Griffiths, 1999)…

To understand the purposes of the HBE project, let’s consider one of its classic examples: Kaplan and Hill’s (1992) work on prey choice strategies amongst the Ache foragers of Paraguay. Just as in non-human behavioral ecology, behavioral strategies in HBE are usually described as complex behavioral dispositions. Behavioral dispositions involve behavioral responses to local stimuli; behavioral strategies then involve producing a set of different responses to a set of different stimuli (i.e. the response conditions of the strategy). According to Kaplan and Hill, the Ache prey choice strategy involves choosing a variety of different potential prey items from the environment; whether or not a prey item is taken depends on a number of circumstances acting as the response conditions: for example, the presence of prey with certain specific features, such as the caloric return of the prey given the time necessary to process it (known as the profitability); the rate at which that prey occurs in the environment; whether or not the prey is encountered on their search; and the search time available on a foraging trip…

HBEs explicitly accept that social learning of general purpose reasoning may be responsible for human behavioral strategies such as the Ache’s.

This was followed immediately by a Human Behavioral Ecology “statement of faith”:

However, this is ultimately irrelevant; one way or another, natural selection has, in effect, “seen to it” that humans behave in ways that tend to maximize their reproductive success.

The Lord used statements like this in E.O. Wilson’s comments on Sociobiology to help wean me from any consideration of evolution as a plausible alternative to his creation of life. As for “means” (e.g., God used evolution to create life as we see it now), it’s not what the Scripture says. Perhaps, the benefit I’ve derived from considering each of these men as I followed Jesus through the Scriptures has made me slow (or even loathe) to recognize them as false prophets and antichrists. And that brings me at last to Friedrich Nietzsche.

According to an entry in Wikipedia online, Friedrich Nietzsche was the son of “a Lutheran pastor^[15]…Academic records from one of the schools attended by Nietzsche noted that he excelled in Christian theology.”^[17] The Lord used Nietzsche’s¹² writings to help me understand my own unbelief. I wrote of Nietzsche in another essay:

When I consider the justice of God’s mercy in and through Christ I am reminded of Friedrich Nietzsche. Jesus said, Do not be afraid of those who kill the body but cannot kill the soul.^[30] The soul cannot be killed with weaponry. But Friedrich Nietzsche came about as close to being a soul killer as I can imagine a human being becoming. Who can calculate his devastating impact on the souls of academics and the intelligentsia? But if I imagine him in torment in hell for all eternity, cursing his nonexistent god, I realize that I can imagine no greater destruction of the personality I know as Friedrich Nietzsche than to find him one day clothed and in his right mind,^[31] and sitting at the feet of Jesus.

This particular blog entry posted: May 25, 2013. The confirmation of this “no greater destruction” insight posted: December 14, 2022. It was the first time I really grappled with the differences between the mind of Christ and my religious mind vis-a-vis John 12:31, 32 (NET).

Now is the judgment of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.

Before that study I could only see these as three independent projects on a to-do list. Afterward, I began to see the first two accomplished in the promise of the third. Present day scientists and philosophers would call that confirmation bias. Possibly so, but it’s the kind of confirmation bias that helps to keep me following Jesus through the Scripture.

Frankly, I would much rather tell you that I learned about the judgment of this world¹³ from Jesus’ words, explained in his promise, And I…will draw all people to myself,¹⁴ and then declared “that I can imagine no greater destruction of the personality I know as Friedrich Nietzsche than to find him one day clothed and in his right mind,^[31] and sitting at the feet of Jesus.” The opposite, that I had this insight before I heard Jesus’ words (which I had read many times before), makes me feel stupid and slow of heart to believe all that the prophets have spoken!¹⁵ And the prophet here was none other than the Lord Himself!

Granted, some of my stupidity and slowness of heart to believe is attributable to the fact that what I am believing now is contrary to my religion and even to my own religious mind. This confirmation bias is one of many that helps me to gain the courage to stand up to my religion and my own religious mind and say: “No, I would rather be wrong trusting Jesus’ words when I stand before Him in judgment, than right trusting yours.”

Having said that, I think it’s important to point out that John limited the terms antichrist, false prophets and deceivers (πλάνοι, a form of πλάνος) to those who do not confess Jesus as the Christ who has come in the flesh,¹⁶ to people who do not confess Jesus as Christ coming in the flesh.¹⁷ These are not terms John threw out at brothers and sisters who are slow of heart to believe all that the prophets have spoken. The resurrected Jesus described us as, You foolish people (ὦ ἀνόητοι).¹⁸ The Greek word ἀνόητοι is a plural form of the adjective ἀνόητος: “uneducated, low intelligence, unintelligent, lacking understanding; unwise, not thought on, unheard of; foolish, senseless.”

I’ll continue with this in another essay. A table comparing 2 John 1:7 in the NET and KJV follows.

2 John 1:7 (NET)	2 John 1:7 (KJV)
For many deceivers have gone out into the world, people who do not confess Jesus as Christ coming in the flesh. This person is the deceiver and the antichrist!	For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

2 John 1:7 (NET Parallel Greek)	2 John 1:7 (Stephanus Textus Receptus)	2 John 1:7 (Byzantine Majority Text)
Ὅτι πολλοὶ πλάνοι ἐξῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί· οὗτος ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος	οτι πολλοι πλανοι εισηλθον εις τον κοσμον οι μη ομολογουντες ιησουν χριστον ερχομενον εν σαρκι ουτος εστιν ο πλανος και ο αντιχριστος	οτι πολλοι πλανοι εισηλθον εις τον κοσμον οι μη ομολογουντες ιησουν χριστον ερχομενον εν σαρκι ουτος εστιν ο πλανος και ο αντιχριστος

The Day of the Lord, Part 7

¹ Mark 8:16b (NET) Table

² Mark 8:15b (NET)

³ 1 John 2:23b (NET) Table

⁴ The NET parallel Greek text and NA²⁸ had ἐξῆλθον here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισηλθον (KJV: are entered).

⁵ 1 John 4:1 (NET)

⁶ Matthew 12:30 (NET)

⁷ “Darwin and the Church,” Darwin Correspondence Project, University of Cambridge

⁸ Ibid.

⁹ “The Confessions of Aleister Crowley”

¹⁰ Sociobiology: The New Synthesis, 1975, “Reception and controversy,” E. O. Wilson

¹¹ “God and religion,” E. O. Wilson

¹³ John 12:31 (NET)

¹⁴ John 12:32 (NET)

¹⁵ Luke 24:25b (NET)

¹⁶ 1 John 4:2, 3 (NET) Table

¹⁷ 2 John 1:7 (NET)

¹⁸ Luke 24:25b (NET)

The Day of the Lord, Part 5

Posted on September 19, 2023 by admin

Paul wrote (2 Thessalonians 2:1-6 NET):

Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here. Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας) [Table]. He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God [Table]. Surely you recall that I used to tell you these things while I was still with you. And so you know what holds him back, so that he will be revealed in his own time.

The interpretation of many of the Church Fathers was summarized in Meyer’s NT Commentary:

The apocalyptic teaching of the apostle in chap. 2 Thessalonians 2:1-12 has occupied Christians of all times, and has been very variously interpreted. A chief distinction in the interpretations consists in this, that this Pauline prediction may be considered either as that which will be fulfilled in the near or more distant future, or as having already received its fulfilment.

I. The Church Fathers belong to the representatives of the first view…They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom. Also it is correctly regarded as proved, that the Antichrist here described is to be considered as an individual person, in whom sin will embody itself…The restraining power by which the appearance of Antichrist is delayed, is usually considered to be the continuance of the Roman Empire (τὸ κατέχον) and its representative the Roman emperor (ὁ κατέχων).

And thus the “Who is the Antichrist?” guessing game began. There isn’t anything intrinsically wrong with a guessing game, I suppose. Jesus let his disciples guess who would betray Him, during dinner the night He was betrayed.

Matthew 26:21-23 (NET)	Mark 14:18-20 (NET)	Luke 22:21-23 (NET)	John 13:21, 22 (NET)
And while they were eating he said,	While they were at the table eating, Jesus said,		When he had said these things, Jesus was greatly distressed in spirit, and testified,
		“But look, the hand of the one who betrays (παραδιδόντος) me is with me on the table.
“I tell you the truth, one of you will betray (παραδώσει) me.”	“I tell you the truth, one of you eating with me will betray (παραδώσει) me.”		“I tell you the solemn truth, one of you will betray (παραδώσει) me.”
		For³ the Son of Man is to go just as it has been determined, but woe to that man by whom he is betrayed (παραδίδοται)!”
They became greatly distressed	They⁴ were distressed,		The disciples began to look at one another, worried and perplexed to know which of them he was talking about.
		So they began to question one another as to which of them it could possibly be who would do this.
and each one⁵ began to say to him, “Surely not I, Lord?” He answered, “The one who has dipped his hand into the bowl with me will betray (παραδώσει) me.	and one by⁶ one said to him, “Surely not I?”⁷ He said⁸ to them, “It is one of⁹ the twelve, one who dips his hand with me into the bowl.

The tone of μήτι ἐγώ ¹⁰ and μήτι ἐγώ εἰμι ¹¹ is more difficult to decipher than I expected. It’s not quite the open-ended Is it I? of the King James Version, something I’ve heard preached and intended to contrast here to the suspicion and accusation of the Antichrist guessing game. Surely not I? doesn’t feel quite right either. The Greek question seems to be a more hesitant denial, seeking independent confirmation or assurance from Jesus.

And I considered Luke’s account more closely this time: So they began to question one another as to which of them it could possibly be who would do this.¹² The Greek word translated to question (συζητεῖν, an infinitive form of συζητέω) means “to seek together; to discuss, carry on a discussion; to reflect, mediate, contemplate, think.” But it can also mean “to dispute, debate, argue (with someone).”

The Greek words translated one another (πρὸς ἑαυτοὺς) do very little to dissuade me of the idea that Jesus’ disciples may have suspiciously accused one another. Since ἑαυτοὺς is in the accusative case, πρὸς means: “to; toward, in the direction of; beside; against; with; at.” As Luke’s account continued, it added a little more fuel to the fire of these suspicious accusations (Luke 22:24 NET).

A dispute (φιλονεικία) also (καὶ) started among them over which of them was to be regarded as the greatest.

Here again, Jesus’ disciples seem to have blocked out his “morbid fascination” with his own death because they “knew” He was the promised Messiah who would overthrow the Roman pagans and restore “faithful” Israel to its rightful place as the head and not the tail.¹³ Each one seemed most concerned about his own place in that new order.

John recorded a conclusion to the “Who is the betrayer?” guessing game, for his readers if not yet for the other disciples at that moment (John 13:23-26 NET):

One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor [Table]. So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to. Then the disciple whom Jesus loved leaned back against Jesus’ chest and asked him, “Lord, who is it?” Jesus replied, “It is the one to whom I will give this piece of bread after I have dipped it in the dish.” Then he dipped the piece of bread in the dish and gave it to Judas Iscariot (John 13:18), Simon’s son [Table].

John was also the one who described antichrist (1 John 2:18, 19 NET):

Children, it is the last hour, and just as you heard that the¹⁴ antichrist is coming, so now many antichrists have appeared. We know from this that it is the last hour. They went out¹⁵ from us, but they did not really belong to us because if they had belonged to us, they would have remained with us. But they went out from us to demonstrate that all of them do not belong to us.

First, John affirmed that ἀντίχριστος ἔρχεται (NET: antichrist is coming). The Greek verb ἔρχεται is a singular form of the verb ἔρχομαι in the present tense. A note in the Koine Greek Lexicon explained: “The present is sometimes used with the force of the future.” Whether this is one of those times is a matter of interpretation, since John continued: καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν (NET: so now many antichrists have appeared).

The Greek verb γεγόνασιν is a 3^rd person plural form of γίνομαι in the perfect tense. “The basic thought of the perfect tense,” according to the entry in Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online:

…is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

This sounds similar to Paul’s affirmation that the man of lawlessness…the son of destruction¹⁶…will be revealed in his own time. For the hidden power of lawlessness is already at work.¹⁷ John proceeded to characterize the many antichrists.

1. They went out from us…

This was ἐξ ἡμῶν ἐξῆλθαν or ἐξῆλθον in Greek. The difference is insignificant: ἐξῆλθαν and ἐξῆλθον are both 3^rd person plural forms of ἐξέρχομαι. (The latter might also be understood as a 1^st person singular form.) I assume that ἡμῶν (NET: us) refers to the visible church generally. But John may have meant visible church leaders or even apparent apostles more specifically.

Consider how he began this letter (1 John 1:1-3 NET):

This is what we proclaim to you:¹⁸ what was from the beginning, what we have heard, what we have seen with our (ἡμῶν) eyes, what we have looked at and our (ἡμῶν) hands have touched (concerning the word of life—and the life was revealed, and we have seen and testify and announce to you [ὑμῖν] the eternal life that was with the Father and was revealed to us [ἡμῖν]). What we have seen and heard we announce to you (ὑμῖν) too,¹⁹ so that you (ὑμεῖς) may have fellowship with us [ἡμῶν] (and indeed our [ἡμετέρα]²⁰ fellowship is with the Father and with his Son Jesus Christ).

Is the ἐξῆλθαν or ἐξῆλθον of the many antichrists equivalent to the rebellion²¹ (ἡ ἀποστασία) of which Paul wrote? I would assume so, unless John’s second characterization of the many antichrists precludes that possibility.

2. …but they did not really belong to us…

The Greek here is ἀλλ᾿ οὐκ ἦσαν ἐξ ἡμῶν (literally: “but existed not from us”). I take that to mean that at the time They went out, the many antichrists were not yet born from above, not yet born of the Spirit, not yet born…by God. John continued to explain: because if they had belonged to us, they would have remained with us. But they went out from us to demonstrate (φανερωθῶσιν) that all of them do not belong to us.²²

Then John contrasted the many antichrists to his faithful readers (1 John 2:20, 21 NET):

Nevertheless you have an anointing from the Holy One, and you all²³ know. I have not written to you that you do not know the truth, but that you do know it (αὐτὴν), and that no lie is of the truth.

3. …the antichrist…denies the Father and the Son

This led him to another characterization of antichrist, which I assume applies to the many antichrists as well (1 John 2:22, 23 NET).

Who is the liar but the person who denies that Jesus is the Christ? This one is the antichrist (ὁ ἀντίχριστος): the person who denies the Father and the Son. Everyone who denies the Son does not have the Father either. The person who confesses the Son has the Father also.²⁴

The Greek word translated denies all three times above was ἀρνούμενος, a present participle of the verb ἀρνέομαι: “to say that a statement heard or presented is untrue; to deny (the value of or validity of); to contradict, disavow, reject, abnegate, refuse, disown; to refuse (to do); to repent.” If you had asked me sometime before I became an atheist if I denied that Jesus is the Christ or if I denied the Father and the Son, I would have said “no.” And as far as I understood it, that was true.

I denied his “value” and “validity” all day every day, however, not out of any particular malice but, out of ignorance. I didn’t know Him. What I “knew” of imputed righteousness (Romans 4:22-25 KJV) was that it was a figment of God’s imagination, a mind game He played on Himself. Likewise, the righteousness of God without the law (Romans 3:21-24 KJV) was the same divine play pretending. I “knew” the only way to make it real was for me to obey the rules: the laws of the Old Testament, the commands of the New, along with those of my parents, teachers, coaches, pastors, doctors, city laws, county laws, state laws, national laws and on and on and on.

Is that what I was taught? I don’t remember what I was taught. It seems almost impossible to disentangle what I was taught from what I learned, sixty years or so after the fact. Maybe I was stupid, probably I didn’t pay enough attention, perhaps I wasn’t actually born from above just because I said a sinner’s prayer to Jesus so I wouldn’t burn in hell for all eternity when I was five-years-old. I do recall that the adults over me expected me to obey them—immediately.

The fastest way to do that was in my own strength. I expected Jesus to help. But He didn’t help me have my own righteousness derived from the law. And there didn’t seem to be much time or patience afforded to me to figure out how to live by the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness,²⁵ even if I had believed that his righteousness was available to me, or such a way of life was possible through faith in Jesus Christ.

I’ll continue with this in another essay.

Tables comparing Deuteronomy 28:13 in the Tanakh, KJV and NET, and comparing the Greek of Deuteronomy 28:13 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:22; Mark 14:19, 20; Luke 22:22; 1 John 2:18, 19; 1:3; 2:20 and 2:23 in the NET and KJV follow.

Deuteronomy 28:13 (Tanakh)	Deuteronomy 28:13 (KJV)	Deuteronomy 28:13 (NET)
And HaShem will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of HaShem thy G-d, which I command thee this day, to observe and to do them;	And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them:	The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his commandments that I am urging you today to be careful to do.

Deuteronomy 28:13 (Septuagint BLB)	Deuteronomy 28:13 (Septuagint Elpenor)
καταστήσαι σε κύριος ὁ θεός σου εἰς κεφαλὴν καὶ μὴ εἰς οὐράν καὶ ἔσῃ τότε ἐπάνω καὶ οὐκ ἔσῃ ὑποκάτω ἐὰν ἀκούσῃς τῶν ἐντολῶν κυρίου τοῦ θεοῦ σου ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον φυλάσσειν καὶ ποιεῖν	καταστήσαι σε Κύριος ὁ Θεός σου εἰς κεφαλὴν καὶ μὴ εἰς οὐράν, καὶ ἔσῃ τότε ἐπάνω καὶ οὐκ ἔσῃ ὑποκάτω, ἐὰν ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον φυλάσσειν καὶ ποιεῖν
Deuteronomy 28:13 (NETS)	Deuteronomy 28:13 (English Elpenor)
May the Lord your God set you up as a head and not as a tail, and you shall then be on top, and you shall not be underneath—if you hear the commandments of the Lord your God, which I command you today, to guard and to perform.	The Lord thy God make thee the head, and not the tail; and thou shalt then be above and thou shalt not be below, if thou wilt hearken to the voice of the Lord thy God, in all things that I charge thee this day to observe.

Matthew 26:22 (NET)	Matthew 26:22 (KJV)
They became greatly distressed and each one began to say to him, “Surely not I, Lord?”	And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

Matthew 26:22 (NET Parallel Greek)	Matthew 26:22 (Stephanus Textus Receptus)	Matthew 26:22 (Byzantine Majority Text)
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος· μήτι ἐγώ εἰμι, κύριε	και λυπουμενοι σφοδρα ηρξαντο λεγειν αυτω εκαστος αυτων μητι εγω ειμι κυριε	και λυπουμενοι σφοδρα ηρξαντο λεγειν αυτω εκαστος αυτων μητι εγω ειμι κυριε

Mark 14:19, 20 (NET)	Mark 14:19, 20 (KJV)
They were distressed, and one by one said to him, “Surely not I?”	And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?

Mark 14:19 (NET Parallel Greek)	Mark 14:19 (Stephanus Textus Receptus)	Mark 14:19 (Byzantine Majority Text)
ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς κατὰ εἷς· μήτι ἐγώ	οι δε ηρξαντο λυπεισθαι και λεγειν αυτω εις καθ εις μητι εγω και αλλος μητι εγω	οι δε ηρξαντο λυπεισθαι και λεγειν αυτω εις καθ εις μητι εγω και αλλος μητι εγω

He said to them, “It is one of the twelve, one who dips his hand with me into the bowl.

And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish.

Mark 14:20 (NET Parallel Greek)	Mark 14:20 (Stephanus Textus Receptus)	Mark 14:20 (Byzantine Majority Text)
ὁ δὲ εἶπεν αὐτοῖς· εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετ᾿ ἐμοῦ εἰς τὸ τρύβλιον	ο δε αποκριθεις ειπεν αυτοις εις εκ των δωδεκα ο εμβαπτομενος μετ εμου εις το τρυβλιον	ο δε αποκριθεις ειπεν αυτοις εις εκ των δωδεκα ο εμβαπτομενος μετ εμου εις το τρυβλιον

Luke 22:22 (NET)	Luke 22:22 (KJV)
For the Son of Man is to go just as it has been determined, but woe to that man by whom he is betrayed!”	And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

Luke 22:22 (NET Parallel Greek)	Luke 22:22 (Stephanus Textus Receptus)	Luke 22:22 (Byzantine Majority Text)
ὅτι ὁ υἱὸς μὲν τοῦ ἀνθρώπου κατὰ τὸ ὡρισμένον πορεύεται, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ δι᾿ οὗ παραδίδοται	και ο μεν υιος του ανθρωπου πορευεται κατα το ωρισμενον πλην ουαι τω ανθρωπω εκεινω δι ου παραδιδοται	και ο μεν υιος του ανθρωπου πορευεται κατα το ωρισμενον πλην ουαι τω ανθρωπω εκεινω δι ου παραδιδοται

1 John 2:18, 19 (NET)	1 John 2:18, 19 (KJV)
Children, it is the last hour, and just as you heard that the antichrist is coming, so now many antichrists have appeared. We know from this that it is the last hour.	Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

1 John 2:18 (NET Parallel Greek)	1 John 2:18 (Stephanus Textus Receptus)	1 John 2:18 (Byzantine Majority Text)
Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν, ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν	παιδια εσχατη ωρα εστιν και καθως ηκουσατε οτι ο αντιχριστος ερχεται και νυν αντιχριστοι πολλοι γεγονασιν οθεν γινωσκομεν οτι εσχατη ωρα εστιν	παιδια εσχατη ωρα εστιν και καθως ηκουσατε οτι ο αντιχριστος ερχεται και νυν αντιχριστοι πολλοι γεγονασιν οθεν γινωσκομεν οτι εσχατη ωρα εστιν

They went out from us, but they did not really belong to us because if they had belonged to us, they would have remained with us. But they went out from us to demonstrate that all of them do not belong to us.

They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

1 John 2:19 (NET Parallel Greek)	1 John 2:19 (Stephanus Textus Receptus)	1 John 2:19 (Byzantine Majority Text)
ἐξ ἡμῶν ἐξῆλθαν ἀλλ᾿ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθ᾿ ἡμῶν· ἀλλ᾿ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν	εξ ημων εξηλθον αλλ ουκ ησαν εξ ημων ει γαρ ησαν εξ ημων μεμενηκεισαν αν μεθ ημων αλλ ινα φανερωθωσιν οτι ουκ εισιν παντες εξ ημων	εξ ημων εξηλθον αλλ ουκ ησαν εξ ημων ει γαρ ησαν εξ ημων μεμενηκεισαν αν μεθ ημων αλλ ινα φανερωθωσιν οτι ουκ εισιν παντες εξ ημων

1 John 1:3 (NET)	1 John 1:3 (KJV)
What we have seen and heard we announce to you too, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ).	That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

1 John 1:3 (NET Parallel Greek)	1 John 1:3 (Stephanus Textus Receptus)	1 John 1:3 (Byzantine Majority Text)
ὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ᾿ ἡμῶν. (καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.)	ο εωρακαμεν και ακηκοαμεν απαγγελλομεν υμιν ινα και υμεις κοινωνιαν εχητε μεθ ημων και η κοινωνια δε η ημετερα μετα του πατρος και μετα του υιου αυτου ιησου χριστου	ο εωρακαμεν και ακηκοαμεν απαγγελλομεν υμιν ινα και υμεις κοινωνιαν εχητε μεθ ημων και η κοινωνια δε η ημετερα μετα του πατρος και μετα του υιου αυτου ιησου χριστου

1 John 2:20 (NET)	1 John 2:20 (KJV)
Nevertheless you have an anointing from the Holy One, and you all know.	But ye have an unction from the Holy One, and ye know all things.

1 John 2:20 (NET Parallel Greek)	1 John 2:20 (Stephanus Textus Receptus)	1 John 2:20 (Byzantine Majority Text)
καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου \|καὶ\| οἴδατε πάντες	και υμεις χρισμα εχετε απο του αγιου και οιδατε παντα	και υμεις χρισμα εχετε απο του αγιου και οιδατε παντα

1 John 2:23 (NET)	1 John 2:23 (KJV)
Everyone who denies the Son does not have the Father either. The person who confesses the Son has the Father also.	Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.

1 John 2:23 (NET Parallel Greek)	1 John 2:23 (Stephanus Textus Receptus)	1 John 2:23 (Byzantine Majority Text)
πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει, ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει	πας ο αρνουμενος τον υιον ουδε τον πατερα εχει	πας ο αρνουμενος τον υιον ουδε τον πατερα εχει

The Day of the Lord, Part 6

Back to The Day of the Lord, Part 7

¹ Mark 8:16b (NET) Table

² Mark 8:15b (NET)

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

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had οι δε (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had εἷς preceding each (KJV: every one), while the Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: of them) following every one (NET: each).

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

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had και αλλος μητι εγω (KJV: and another said, Is it I?) here. The NET parallel Greek text and NA²⁸ did not.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αποκριθεις (KJV: answered and) preceding he said. The NET parallel Greek text and NA²⁸ did not.

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

¹⁰ Mark 14:19

¹¹ Matthew 26:22

¹² Luke 22:23 (NET)

¹³ Deuteronomy 28:13 (NET)

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

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

¹⁶ 2 Thessalonians 2:3b (NET) Table

¹⁷ 2 Thessalonians 2:6b, 7a (NET)

¹⁸ NET note 1: The phrase “This is what we proclaim to you” is not in the Greek text, but has been supplied to clarify the English. The main verb which governs all of these relative clauses is ἀπαγγέλλομεν (apangellomen) in v. 3. This is important for the proper understanding of the relative clauses in v. 1, because the main verb ἀπαγγέλλομεν in v. 3 makes it clear that all of the relative clauses in vv. 1 and 3 are the objects of the author’s proclamation to the readers rather than the subjects. To indicate this the phrase “This is what we proclaim to you” has been supplied at the beginning of v. 1.

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

²⁰ I assume that John used a different word here for our (ἡμετέρα, a singular form of ἡμέτερος in the 1^st person) to include his readers in the fellowship…with the Father and with his Son Jesus Christ, rather than to limit that fellowship to visible church leaders or apostles, actual or apparent.

²¹ 2 Thessalonians 2:3 (NET) Table

²² 1 John 2:19b (NET)

²³ The NET parallel Greek text and NA²⁸ had πάντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all things).

²⁴ The NET parallel Greek text and NA²⁸ had ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει (NET: The person who confesses the Son has the Father also) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁵ Philippians 3:9 (NET)

The Day of the Lord, Part 4

Posted on September 15, 2023 by admin

In another essay I quoted Paul: For [the day of the Lord] will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας).¹ Now I have to consider whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread² after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”³

Here I’ll start with Paul’s description of what the man of lawlessness, the son of destruction, does (2 Thessalonians 2:4 NET).

He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple,⁴ displaying himself as God.

According to a note (10) in the NET Paul alluded here to three different prophecies, which I’ll consider one at a time. The first was Isaiah 14:13-14.

Masoretic Text		Septuagint
Isaiah 14:12-14 (Tanakh/KJV)	Isaiah 14:12-14 (NET)	Isaiah 14:12-14 (NETS)	Isaiah 14:12-14 (English Elpenor)
How art thou fallen from heaven, O Lucifer (הֵילֵ֣ל), son of the morning! how art thou cut down to the ground, which didst weaken (חוֹלֵ֖שׁ) the nations!	“Look how you have fallen from the sky, O shining one (hêlēl, הילל), son of the dawn! You have been cut down to the ground, O conqueror (ḥālaš, חולש) of the nations!	How is fallen from heaven the Day Star (ἑωσφόρος), which used to rise early in the morning! He has been crushed into the earth who used to send light (ἀποστέλλων) to all the nations!	How has Lucifer (ἑωσφόρος), that rose in the morning, fallen from heaven! He that sent [orders] (ἀποστέλλων) to all the nations is crushed to the earth.
For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:	You said to yourself, ‘I will climb up to the sky. Above the stars of El I will set up my throne. I will rule on the mountain of assembly on the remote slopes of Zaphon.	You said in your mind, “I will ascend to heaven; I will set my throne above the stars of God; I will sit on a lofty mountain, upon the lofty mountains toward the north;	But thou saidst in thine heart, I will go up to heaven, I will set my throne above the stars of heaven: I will sit on a lofty mount, on the lofty mountains toward the north:
I will ascend above the heights of the clouds; I will be like the most High.	I will climb up to the tops of the clouds; I will make myself like the Most High!’	I will ascend above the clouds; I will be like the Most High.”	I will go up above the clouds: I will be like the Most High.

The end of Lucifer, shining one, the Day Star (i.e., the king of Babylon) was also prophesied:

Masoretic Text		Septuagint
Isaiah 14:15-17 (Tanakh/KJV)	Isaiah 14:15-17 (NET)	Isaiah 14:15-17 (NETS)	Isaiah 14:15-17 (English Elpenor)
Yet thou shalt be brought down to hell (שְׁא֛וֹל), to the sides of the pit.	But you were brought down to Sheol (šᵊ’ôl, שאול), to the remote slopes of the Pit.	But now you will descend into Hades (ᾅδου) and into the foundations of the earth.	But now thou shalt go down to hell (ᾅδην), even to the foundations of the earth.
They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;	Those who see you stare at you, they look at you carefully, thinking: ‘Is this the man who shook the earth, the one who made kingdoms tremble?	Those who see you will marvel at you and say: “Is this the man who troubles the earth, shaking kings?”	They that see thee shall wonder at thee, and say, This is the man that troubled the earth, that made kings to shake;
That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?	Is this the one who made the world like a wilderness, who ruined its cities and refused to free his prisoners so they could return home?’	The one who made the whole world desolate and overthrew the cities has not released those who are in misery.	that made the whole world desolate, and destroyed its cities; he loosed not those who were in captivity.

The next allusion was to Daniel 11:36 according to the note (10) in the NET. “The identity of this king is problematic,” according to another note (81) in the NET:

If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

Masoretic Text		Septuagint
Daniel 11:36 (Tanakh/KJV)	Daniel 11:36 (NET)	Daniel 11:36 (NETS)	Daniel 11:36 (English Elpenor)
And the king shall do according to his will (כִרְצֹנ֜וֹ); and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.	“Then the king will do as he pleases (rāṣôn, כרצונו). He will exalt and magnify himself above every deity, and he will utter presumptuous things against the God of gods. He will succeed until the time of wrath is completed, for what has been decreed must occur.	the king will act according to his will (τὸ θέλημα αὐτοῦ). And he will be enraged and will be exalted over every god and will speak strange things against the God of gods. And he will succeed until the wrath is completed, for completion pertaining to him is coming.	And he shall do according to his will (τὸ θέλημα αὐτοῦ), and the king shall exalt and magnify himself against every god, and shall speak great swelling words, and shall prosper until the indignation shall be accomplished: for it is coming to an end.

The end of this king was also prophesied:

Masoretic Text		Septuagint
Daniel 11:45 (Tanakh/KJV)	Daniel 11:45 (NET)	Daniel 11:45 (NETS)	Daniel 11:45 (English Elpenor)
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.	He will pitch his royal tents between the seas toward the beautiful holy mountain. But he will come to his end, with no one to help him.	And he will set up his tent then between the seas and the mountain of the will of the holy one. And the hour of his consummation will come, and there will be no one who helps him.	And he shall pitch the tabernacle of his palace between the seas in the holy mountain of beauty: [but] he shall come to his portion, and there is none to deliver him.

The final allusion was to Ezekiel 28:2-9 according to the note (10) in the NET. I’ll break this into two parts to match the others.

Masoretic Text		Septuagint
Ezekiel 28:1-5 (Tanakh/KJV)	Ezekiel 28:1-5 (NET)	Ezekiel 28:1-5 (NETS)	Ezekiel 28:1-5 (English Elpenor)
The word of the LORD came again unto me, saying,	The Lord’s message came to me:	And a word of the Lord came to me, saying:	And the word of the Lord came to me, saying,
Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God:	“Son of man, say to the prince of Tyre, ‘This is what the Sovereign Lord says: “‘Your heart is proud and you said, “I am a god; I sit in the seat of gods, in the heart of the seas”—yet you are a man and not a god, though you think you are godlike.	And you, son of man, say to the ruler of Tyre, This is what the Lord says: Because your heart was exalted and you said, “I am a god; I have inhabited a habitation of a god in the heart of the sea,” yet you are human and not a god, and you rendered your heart as a god’s heart.	And thou, son of man, say to the prince of Tyrus, Thus saith the Lord; Because thine heart has been exalted, and thou hast said, I am God, I have inhabited the dwelling of God in the heart of the sea; yet thou art man and not God, though thou hast set thine heart as the heart of God:
Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:	Look, you are wiser than Daniel; no secret is hidden from you.	Surely, you are not wiser than Daniel? Or did wise ones not discipline you with their knowledge?	art thou wiser than Daniel? or have not the wise instructed thee with their knowledge?
With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:	By your wisdom and understanding you have gained wealth for yourself; you have amassed gold and silver in your treasuries.	Surely, by your knowledge and by your prudence you did not make for yourself power, both gold and silver in your treasuries?	Hast thou gained power for thyself by thine [own] knowledge or thine [own] prudence, and [gotten] gold and silver in thy treasures?
By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches:	By your great skill in trade you have increased your wealth, and your heart is proud because of your wealth.	Or by your great knowledge and commerce did you multiply your power? Was your heart exalted by your power?	By thy abundant knowledge and thy traffic thou hast multiplied thy power; thy heart has been lifted up by thy power.

The end of this ruler was prophesied as well:

Masoretic Text		Septuagint
Ezekiel 28:6-10 (Tanakh/KJV)	Ezekiel 28:6-10 (NET)	Ezekiel 28:6-10 (NETS)	Ezekiel 28:6-10 (English Elpenor)
Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God;	“‘Therefore this is what the Sovereign Lord says: Because you think you are godlike,	Therefore this is what the Lord says: Since you have rendered your heart as a god’s heart,	Therefore thus saith the Lord; Since thou hast set thine heart as the heart of God;
Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.	I am about to bring foreigners against you, the most terrifying of nations. They will draw their swords against the grandeur made by your wisdom, and they will defile your splendor.	therefore, behold, I am bringing against you foreign pests from the nations, and they shall unsheathe their daggers against you and against the beauty of your knowledge and wound your beauty unto destruction.	because of this, behold, I [will] bring on thee strange plagues from the nations; and they shall draw their swords against thee, and against the beauty of thy knowledge, (8) and they shall bring down thy beauty to destruction.
They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.	They will bring you down to the Pit, and you will die violently in the heart of the seas.	And they shall bring you down, and you shall die by the death of the wounded in the heart of the sea.	And they shall bring thee down; and thou shalt die the death of the slain in the heart of the sea.
Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee.	Will you still say, “I am a god,” before the one who kills you—though you are a man and not a god—when you are in the power of those who wound you?	When you speak, will you actually say, “I am a god,” before those that are killing you? But you are a human and not a god.	Wilt thou indeed say, I am God, before them that slay thee? whereas thou art man, and not God.
Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.	You will die the death of the uncircumcised by the hand of foreigners; for I have spoken, declares the Sovereign Lord.’”	By a multitude of the uncircumcised you shall perish, by the hands of foreigners, for I have spoken, says the Lord.	Thou shalt perish by the hands of strangers among the multitude of the uncircumcised: for I have spoken it, saith he Lord.

As written these texts describe three different personalities with a similar delusion. Some would reduce that number to two personalities, connecting Lucifer and the prince of Tyre through Satan. Dr. David Jeremiah described this traditional interpretation in a blog post: “Who Is Lucifer in the Bible.”⁵ The Hebrew word translated Lucifer הֵילֵ֣ל (hêlēl) occurs only once in the Masoretic text.

According to Strong’s Exhaustive Concordance הֵילֵ֣ל (hêlēl) is derived from a root word הָלַל (hālal), which occurs many more times and would probably make a good word study. The first occurrence, for instance, is found in Genesis when Abram, out of fear for his own life, effectively pimped (Genesis 12:10-16) his wife Sarai to Pharaoh.

Masoretic Text		Septuagint
Genesis 12:15 (Tanakh)	Genesis 12:15 (NET)	Genesis 12:15 (NETS)	Genesis 12:15 (English Elpenor)
And the princes of Pharaoh saw her, and praised (וַיְהַֽלֲל֥וּ) her to Pharaoh; and the woman was taken into Pharaoh’s house.	When Pharaoh’s officials saw her, they praised (hālal, ויהללו) her to Pharaoh. So Abram’s wife was taken into the household of Pharaoh,	that then the rulers of Pharao saw her and praised (ἐπῄνεσαν) her to Pharao and brought her into Pharao’s house.	that the princes of Pharao saw her, and praised (ἐπῄνεσαν) her to Pharao and brought her into the house of Pharao.

The Hebrew word הֵילֵ֣ל (hêlēl), translated Lucifer (Tanakh, KJV) and shining one (NET), was translated ἑωσφόρος in the Septuagint. There are no occurrences of ἑωσφόρος in the New Testament. There are two other occurrences in the Septuagint.

Masoretic Text		Septuagint
Job 11:17 (Tanakh/KJV)	Job 11:17 (NET)	Job 11:17 (NETS)	Job 11:17 (English Elpenor)
And thine age shall be clearer (יָק֣וּם) than the noonday: thou shalt shine forth, thou shalt be as the morning (כַּבֹּ֥קֶר).	And life will be brighter (qûm, יקום) than the noonday; though there be darkness, it will be like the morning (bōqer, כבקר).	And your prayer will be as the morning star (ἑωσφόρος), and at midday life will dawn for you.	And thy prayer [shall be] as the morning star (ἑωσφόρος), and life shall arise to thee [as] from the noonday.

Masoretic Text		Septuagint
Job 38:12 (Tanakh/KJV)	Job 38:12 (NET)	Job 38:12 (NETS)	Job 38:12 (English Elpenor)
Hast thou commanded the morning since thy days; and caused the dayspring (הַשַּׁ֣חַר) to know his place;	Have you ever in your life commanded the morning, or made the dawn (šaḥar, השחר) know its place,	“Was it in your time that I instructed the morning light and that the morning star (ἑωσφόρος) saw its post,	Or did I order the morning light in thy time; and [did] the morning star (ἑωσφόρος) [then first] see his appointed place;

“Lucifer is the Latin name for the morning appearances of the planet Venus,” according to the Wikipedia article titled “Lucifer”:

It corresponds to the Greek names Phosphorus Φωσφόρος, “light-bringer”, and Eosphorus Ἑωσφόρος, “dawn-bringer”. The entity’s Latin name was subsequently absorbed into Christianity as a name for the devil.

The Greek word φωσφόρος does occur once in the New Testament, probably not referring to the planet Venus or the devil (2 Peter 1:19 NET):

Moreover, we possess the prophetic word as an altogether reliable thing. You do well if you pay attention to this as you would to a light shining in a murky place, until the day dawns and the morning star (φωσφόρος) rises in your hearts.

I appreciate this study as a relatively concise course with several useful examples of the differences between the words used in Scripture and the interpretations of those words in translation and commentary. I’ll pick this up in another essay.

Tables comparing Isaiah 14:12; 14:13; 14:14; 14:15; 14:16; 14:17; Daniel 11:36; 11:45; Ezekiel 28:1; 28:2; 28:3; 28:4; 28:5; 28:6; 28:7; 28:8; 28:9; 28:10; Genesis 12:15; Job 11:17 and 38:12 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 14:12; 14:13; 14:14; 14:15; 14:16; 14:17; Daniel 11:36; 11:45; Ezekiel 28:1; 28:2; 28:3; 28:4; 28:5; 28:6; 28:7; 28:8; 28:9; 28:10; Genesis 12:15; Job 11:17 and 38:12 in the Septuagint (BLB and Elpenor), and a table comparing 2 Thessalonians 2:4 in the NET and KJV follow.

Isaiah 14:12 (Tanakh)	Isaiah 14:12 (KJV)	Isaiah 14:12 (NET)
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!	How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!	“Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations!

Isaiah 14:12 (Septuagint BLB)	Isaiah 14:12 (Septuagint Elpenor)
πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων συνετρίβη εἰς τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη	πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωΐ ἀνατέλλων; συνετρίβη εἰς τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη
Isaiah 14:12 (NETS)	Isaiah 14:12 (English Elpenor)
How is fallen from heaven the Day Star, which used to rise early in the morning! He has been crushed into the earth who used to send light to all the nations!	How has Lucifer, that rose in the morning, fallen from heaven! He that sent [orders] to all the nations is crushed to the earth.

Isaiah 14:13 (Tanakh)	Isaiah 14:13 (KJV)	Isaiah 14:13 (NET)
For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:	For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:	You said to yourself, ‘I will climb up to the sky. Above the stars of El I will set up my throne. I will rule on the mountain of assembly on the remote slopes of Zaphon.

Isaiah 14:13 (Septuagint BLB)	Isaiah 14:13 (Septuagint Elpenor)
σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου εἰς τὸν οὐρανὸν ἀναβήσομαι ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου καθιῶ ἐν ὄρει ὑψηλῷ ἐπὶ τὰ ὄρη τὰ ὑψηλὰ τὰ πρὸς βορρᾶν	σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου· εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν ἀστέρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου, καθιῶ ἐν ὄρει ὑψηλῷ, ἐπὶ τὰ ὄρη τὰ ὑψηλὰ τὰ πρὸς Βορρᾶν,
Isaiah 14:13 (NETS)	Isaiah 14:13 (English Elpenor)
You said in your mind, “I will ascend to heaven; I will set my throne above the stars of God; I will sit on a lofty mountain, upon the lofty mountains toward the north;	But thou saidst in thine heart, I will go up to heaven, I will set my throne above the stars of heaven: I will sit on a lofty mount, on the lofty mountains toward the north:

Isaiah 14:14 (Tanakh)	Isaiah 14:14 (KJV)	Isaiah 14:14 (NET)
I will ascend above the heights of the clouds; I will be like the most High.	I will ascend above the heights of the clouds; I will be like the most High.	I will climb up to the tops of the clouds; I will make myself like the Most High!’

Isaiah 14:14 (Septuagint BLB)	Isaiah 14:14 (Septuagint Elpenor)
ἀναβήσομαι ἐπάνω τῶν νεφελῶν ἔσομαι ὅμοιος τῷ ὑψίστῳ	ἀναβήσομαι ἐπάνω τῶν νεφῶν, ἔσομαι ὅμοιος τῷ ῾Υψίστῳ
Isaiah 14:14 (NETS)	Isaiah 14:14 (English Elpenor)
I will ascend above the clouds; I will be like the Most High.”	I will go up above the clouds: I will be like the Most High.

Isaiah 14:15 (Tanakh)	Isaiah 14:15 (KJV)	Isaiah 14:15 (NET)
Yet thou shalt be brought down to hell, to the sides of the pit.	Yet thou shalt be brought down to hell, to the sides of the pit.	But you were brought down to Sheol, to the remote slopes of the Pit.

Isaiah 14:15 (Septuagint BLB)	Isaiah 14:15 (Septuagint Elpenor)
νῦν δὲ εἰς ᾅδου καταβήσῃ καὶ εἰς τὰ θεμέλια τῆς γῆς	νῦν δὲ εἰς ᾅδην καταβήσῃ καὶ εἰς τὰ θεμέλια τῆς γῆς
Isaiah 14:15 (NETS)	Isaiah 14:15 (English Elpenor)
But now you will descend into Hades and into the foundations of the earth.	But now thou shalt go down to hell, even to the foundations of the earth.

Isaiah 14:16 (Tanakh)	Isaiah 14:16 (KJV)	Isaiah 14:16 (NET)
They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;	They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;	Those who see you stare at you, they look at you carefully, thinking: ‘Is this the man who shook the earth, the one who made kingdoms tremble?

Isaiah 14:16 (Septuagint BLB)	Isaiah 14:16 (Septuagint Elpenor)
οἱ ἰδόντες σε θαυμάσουσιν ἐπὶ σοὶ καὶ ἐροῦσιν οὗτος ὁ ἄνθρωπος ὁ παροξύνων τὴν γῆν σείων βασιλεῖς	οἱ ἰδόντες σε θαυμάσονται ἐπὶ σοὶ καὶ ἐροῦσιν· οὗτος ὁ ἄνθρωπος ὁ παροξύνων τὴν γῆν, ὁ σείων βασιλεῖς
Isaiah 14:16 (NETS)	Isaiah 14:16 (English Elpenor)
Those who see you will marvel at you and say: “Is this the man who troubles the earth, shaking kings?”	They that see thee shall wonder at thee, and say, This is the man that troubled the earth, that made kings to shake;

Isaiah 14:17 (Tanakh)	Isaiah 14:17 (KJV)	Isaiah 14:17 (NET)
That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?	That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?	Is this the one who made the world like a wilderness, who ruined its cities and refused to free his prisoners so they could return home?’

Isaiah 14:17 (Septuagint BLB)	Isaiah 14:17 (Septuagint Elpenor)
ὁ θεὶς τὴν οἰκουμένην ὅλην ἔρημον καὶ τὰς πόλεις καθεῖλεν τοὺς ἐν ἐπαγωγῇ οὐκ ἔλυσεν	ὁ θεὶς τὴν οἰκουμένην ὅλην ἔρημον καὶ τὰς πόλεις αὐτοῦ καθεῖλε, τοὺς ἐν ἐπαγωγῇ οὐκ ἔλυσε
Isaiah 14:17 (NETS)	Isaiah 14:17 (English Elpenor)
The one who made the whole world desolate and overthrew the cities has not released those who are in misery.	that made the whole world desolate, and destroyed its cities; he loosed not those who were in captivity.

Daniel 11:36 (Tanakh)	Daniel 11:36 (KJV)	Daniel 11:36 (NET)
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.	And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.	“Then the king will do as he pleases. He will exalt and magnify himself above every deity, and he will utter presumptuous things against the God of gods. He will succeed until the time of wrath is completed, for what has been decreed must occur.

Daniel 11:36 (Septuagint BLB)	Daniel 11:36 (Septuagint Elpenor)
καὶ ποιήσει κατὰ τὸ θέλημα αὐτοῦ καὶ ὑψωθήσεται ὁ βασιλεὺς καὶ μεγαλυνθήσεται ἐπὶ πάντα θεὸν καὶ λαλήσει ὑπέρογκα καὶ κατευθυνεῖ μέχρις οὗ συντελεσθῇ ἡ ὀργή εἰς γὰρ συντέλειαν γίνεται	καὶ ποιήσει κατὰ τὸ θέλημα αὐτοῦ καὶ ὁ βασιλεὺς ὑψωθήσεται καὶ μεγαλυνθήσεται ἐπὶ πάντα θεὸν καὶ λαλήσει ὑπέρογκα καὶ κατευθυνεῖ, μέχρις οὗ συντελεσθῇ ἡ ὀργή, εἰς γὰρ συντέλειαν γίνεται
Daniel 11:36 (NETS)	Daniel 11:36 (English Elpenor)
the king will act according to his will. And he will be enraged and will be exalted over every god and will speak strange things against the God of gods. And he will succeed until the wrath is completed, for completion pertaining to him is coming.	And he shall do according to his will, and the king shall exalt and magnify himself against every god, and shall speak great swelling words, and shall prosper until the indignation shall be accomplished: for it is coming to an end.

Daniel 11:45 (Tanakh)	Daniel 11:45 (KJV)	Daniel 11:45 (NET)
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.	And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.	He will pitch his royal tents between the seas toward the beautiful holy mountain. But he will come to his end, with no one to help him.

Daniel 11:45 (Septuagint BLB)	Daniel 11:45 (Septuagint Elpenor)
καὶ πήξει τὴν σκηνὴν αὐτοῦ εφαδανω ἀνὰ μέσον τῶν θαλασσῶν εἰς ὄρος σαβι ἅγιον καὶ ἥξει ἕως μέρους αὐτοῦ καὶ οὐκ ἔστιν ὁ ῥυόμενος αὐτόν	καὶ πήξει τὴν σκηνὴν αὐτοῦ ἐφαδανῶ ἀναμέσον τῶν θαλασσῶν, εἰς ὄρος σαβεὶ ἅγιον· καὶ ἥξει ἕως μέρους αὐτοῦ, καὶ οὐκ ἔστιν ὁ ρυόμενος αὐτόν
Daniel 11:45 (NETS)	Daniel 11:45 (English Elpenor)
And he will set up his tent then between the seas and the mountain of the will of the holy one. And the hour of his consummation will come, and there will be no one who helps him.	And he shall pitch the tabernacle of his palace between the seas in the holy mountain of beauty: [but] he shall come to his portion, and there is none to deliver him.

Ezekiel 28:1 (Tanakh)	Ezekiel 28:1 (KJV)	Ezekiel 28:1 (NET)
The word of the LORD came again unto me, saying,	The word of the LORD came again unto me, saying,	The Lord’s message came to me:

Ezekiel 28:1 (Septuagint BLB)	Ezekiel 28:1 (Septuagint Elpenor)
καὶ ἐγένετο λόγος κυρίου πρός με λέγων	ΚΑΙ ἐγένετο λόγος Κυρίου πρός με λέγων·
Ezekiel 28:1 (NETS)	Ezekiel 28:1 (English Elpenor)
And a word of the Lord came to me, saying:	And the word of the Lord came to me, saying,

Ezekiel 28:2 (Tanakh)	Ezekiel 28:2 (KJV)	Ezekiel 28:2 (NET)
Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God:	Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God:	“Son of man, say to the prince of Tyre, ‘This is what the Sovereign Lord says: “‘Your heart is proud and you said, “I am a god; I sit in the seat of gods, in the heart of the seas”—yet you are a man and not a god, though you think you are godlike.

Ezekiel 28:2 (Septuagint BLB)	Ezekiel 28:2 (Septuagint Elpenor)
καὶ σύ υἱὲ ἀνθρώπου εἰπὸν τῷ ἄρχοντι Τύρου τάδε λέγει κύριος ἀνθ᾽ ὧν ὑψώθη σου ἡ καρδία καὶ εἶπας θεός εἰμι ἐγώ κατοικίαν θεοῦ κατῴκηκα ἐν καρδίᾳ θαλάσσης σὺ δὲ εἶ ἄνθρωπος καὶ οὐ θεὸς καὶ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν θεοῦ	καὶ σὺ υἱὲ ἀνθρώπου, εἰπὸν τῷ ἄρχοντι Τύρου· τάδε λέγει Κύριος· ἀνθ’ ὧν ὑψώθη σου ἡ καρδία, καὶ εἶπας· θεός εἰμι ἐγώ, κατοικίαν θεοῦ κατῴκησα ἐν καρδίᾳ θαλάσσης, σὺ δὲ εἶ ἄνθρωπος καὶ οὐ Θεός, καὶ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ
Ezekiel 28:2 (NETS)	Ezekiel 28:2 (English Elpenor)
And you, son of man, say to the ruler of Tyre, This is what the Lord says: Because your heart was exalted and you said, “I am a god; I have inhabited a habitation of a god in the heart of the sea,” yet you are human and not a god, and you rendered your heart as a god’s heart.	And thou, son of man, say to the prince of Tyrus, Thus saith the Lord; Because thine heart has been exalted, and thou hast said, I am God, I have inhabited the dwelling of God in the heart of the sea; yet thou art man and not God, though thou hast set thine heart as the heart of God:

Ezekiel 28:3 (Tanakh)	Ezekiel 28:3 (KJV)	Ezekiel 28:3 (NET)
Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:	Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:	Look, you are wiser than Daniel; no secret is hidden from you.

Ezekiel 28:3 (Septuagint BLB)	Ezekiel 28:3 (Septuagint Elpenor)
μὴ σοφώτερος εἶ σὺ τοῦ Δανιηλ σοφοὶ οὐκ ἐπαίδευσάν σε τῇ ἐπιστήμῃ αὐτῶν	μὴ σοφώτερος εἶ σὺ τοῦ Δανιήλ; ἢ σοφοὶ οὐκ ἐπαίδευσάν σε τῇ ἐπιστήμη αὐτῶν
Ezekiel 28:3 (NETS)	Ezekiel 28:3 (English Elpenor)
Surely, you are not wiser than Daniel? Or did wise ones not discipline you with their knowledge?	art thou wiser than Daniel? or have not the wise instructed thee with their knowledge?

Ezekiel 28:4 (Tanakh)	Ezekiel 28:4 (KJV)	Ezekiel 28:4 (NET)
With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:	With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:	By your wisdom and understanding you have gained wealth for yourself; you have amassed gold and silver in your treasuries.

Ezekiel 28:4 (Septuagint BLB)	Ezekiel 28:4 (Septuagint Elpenor)
μὴ ἐν τῇ ἐπιστήμῃ σου ἢ ἐν τῇ φρονήσει σου ἐποίησας σεαυτῷ δύναμιν καὶ χρυσίον καὶ ἀργύριον ἐν τοῖς θησαυροῖς σου	μὴ ἐν τῇ ἐπιστήμῃ σου ἢ τῇ φρονήσει σου ἐποίησας σεαυτῷ δύναμιν καὶ χρυσίον καὶ ἀργύριον ἐν τοῖς θησαυροῖς σου
Ezekiel 28:4 (NETS)	Ezekiel 28:4 (English Elpenor)
Surely, by your knowledge and by your prudence you did not make for yourself power, both gold and silver in your treasuries?	Hast thou gained power for thyself by thine [own] knowledge or thine [own] prudence, and [gotten] gold and silver in thy treasures?

Ezekiel 28:5 (Tanakh)	Ezekiel 28:5 (KJV)	Ezekiel 28:5 (NET)
By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches:	By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches:	By your great skill in trade you have increased your wealth, and your heart is proud because of your wealth.

Ezekiel 28:5 (Septuagint BLB)	Ezekiel 28:5 (Septuagint Elpenor)
ἐν τῇ πολλῇ ἐπιστήμῃ σου καὶ ἐμπορίᾳ σου ἐπλήθυνας δύναμίν σου ὑψώθη ἡ καρδία σου ἐν τῇ δυνάμει σου	ἐν τῇ πολλῇ ἐπιστήμῃ σου καὶ ἐμπορίᾳ σου ἐπλήθυνας δύναμίν σου, ὑψώθη ἡ καρδία σου ἐν τῇ δυνάμει σου
Ezekiel 28:5 (NETS)	Ezekiel 28:5 (English Elpenor)
Or by your great knowledge and commerce did you multiply your power? Was your heart exalted by your power?	By thy abundant knowledge and thy traffic thou hast multiplied thy power; thy heart has been lifted up by thy power.

Ezekiel 28:6 (Tanakh)	Ezekiel 28:6 (KJV)	Ezekiel 28:6 (NET)
Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God;	Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God;	“‘Therefore this is what the Sovereign Lord says: Because you think you are godlike,

Ezekiel 28:6 (Septuagint BLB)	Ezekiel 28:6 (Septuagint Elpenor)
διὰ τοῦτο τάδε λέγει κύριος ἐπειδὴ δέδωκας τὴν καρδίαν σου ὡς καρδίαν θεοῦ	διὰ τοῦτο τάδε λέγει Κύριος· ἐπειδὴ δέδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ
Ezekiel 28:6 (NETS)	Ezekiel 28:6 (English Elpenor)
Therefore this is what the Lord says: Since you have rendered your heart as a god’s heart,	Therefore thus saith the Lord; Since thou hast set thine heart as the heart of God;

Ezekiel 28:7 (Tanakh)	Ezekiel 28:7 (KJV)	Ezekiel 28:7 (NET)
Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.	Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.	I am about to bring foreigners against you, the most terrifying of nations. They will draw their swords against the grandeur made by your wisdom, and they will defile your splendor.

Ezekiel 28:7 (Septuagint BLB)	Ezekiel 28:7 (Septuagint Elpenor)
ἀντὶ τούτου ἰδοὺ ἐγὼ ἐπάγω ἐπὶ σὲ ἀλλοτρίους λοιμοὺς ἀπὸ ἐθνῶν καὶ ἐκκενώσουσιν τὰς μαχαίρας αὐτῶν ἐπὶ σὲ καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου καὶ στρώσουσιν τὸ κάλλος σου εἰς ἀπώλειαν	ἀντὶ τούτου ἰδοὺ ἐγὼ ἐπάγω ἐπὶ σὲ ἀλλοτρίους λοιμοὺς ἀπὸ ἐθνῶν, καὶ ἐκκενώσουσι τὰς μαχαίρας αὐτῶν ἐπὶ σὲ καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν
Ezekiel 28:7 (NETS)	Ezekiel 28:7, 8a (English Elpenor)
therefore, behold, I am bringing against you foreign pests from the nations, and they shall unsheathe their daggers against you and against the beauty of your knowledge and wound your beauty unto destruction.	because of this, behold, I [will] bring on thee strange plagues from the nations; and they shall draw their swords against thee, and against the beauty of thy knowledge, (8) and they shall bring down thy beauty to destruction.

Ezekiel 28:8 (Tanakh)	Ezekiel 28:8 (KJV)	Ezekiel 28:8 (NET)
They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.	They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.	They will bring you down to the Pit, and you will die violently in the heart of the seas.

Ezekiel 28:8 (Septuagint BLB)	Ezekiel 28:8 (Septuagint Elpenor)
καὶ καταβιβάσουσίν σε καὶ ἀποθανῇ θανάτῳ τραυματιῶν ἐν καρδίᾳ θαλάσσης	καὶ καταβιβάσουσί σε, καὶ ἀποθανῇ θανάτῳ τραυματιῶν ἐν καρδίᾳ θαλάσσης
Ezekiel 28:8 (NETS)	Ezekiel 28:8b (English Elpenor)
And they shall bring you down, and you shall die by the death of the wounded in the heart of the sea.	And they shall bring thee down; and thou shalt die the death of the slain in the heart of the sea.

Ezekiel 28:9 (Tanakh)	Ezekiel 28:9 (KJV)	Ezekiel 28:9 (NET)
Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee.	Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee.	Will you still say, “I am a god,” before the one who kills you—though you are a man and not a god—when you are in the power of those who wound you?

Ezekiel 28:9 (Septuagint BLB)	Ezekiel 28:9 (Septuagint Elpenor)
μὴ λέγων ἐρεῖς θεός εἰμι ἐγώ ἐνώπιον τῶν ἀναιρούντων σε σὺ δὲ εἶ ἄνθρωπος καὶ οὐ θεός ἐν πλήθει [28:10a in the NETS and Elpenor]	μὴ λέγων ἐρεῖς· Θεός εἰμι ἐγώ, ἐνώπιον τῶν ἀναιρούντων σε; σὺ δὲ εἶ ἄνθρωπος καὶ οὐ Θεός
Ezekiel 28:9 (NETS)	Ezekiel 28:9 (English Elpenor)
When you speak, will you actually say, “I am a god,” before those that are killing you? But you are a human and not a god.	Wilt thou indeed say, I am God, before them that slay thee? whereas thou art man, and not God.

Ezekiel 28:10 (Tanakh)	Ezekiel 28:10 (KJV)	Ezekiel 28:10 (NET)
Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.	Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.	You will die the death of the uncircumcised by the hand of foreigners; for I have spoken, declares the Sovereign Lord.’”

Ezekiel 28:9b, 10 (Septuagint BLB)	Ezekiel 28:10 (Septuagint Elpenor)
(9b) ἐν πλήθει (10) ἀπεριτμήτων ἀπολῇ ἐν χερσὶν ἀλλοτρίων ὅτι ἐγὼ ἐλάλησα λέγει κύριος	ἐν πλήθει ἀπεριτμήτων ἀπολῇ ἐν χερσὶν ἀλλοτρίων, ὅτι ἐγὼ ἐλάλησα, λέγει Κύριος
Ezekiel 28:10 (NETS)	Ezekiel 28:10 (English Elpenor)
By a multitude of the uncircumcised you shall perish, by the hands of foreigners, for I have spoken, says the Lord.	Thou shalt perish by the hands of strangers among the multitude of the uncircumcised: for I have spoken it, saith he Lord.

Genesis 12:15 (Tanakh)	Genesis 12:15 (KJV)	Genesis 12:15 (NET)
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.	The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh’s house.	When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken into the household of Pharaoh,

Genesis 12:15 (Septuagint BLB)	Genesis 12:15 (Septuagint Elpenor)
καὶ εἶδον αὐτὴν οἱ ἄρχοντες Φαραω καὶ ἐπῄνεσαν αὐτὴν πρὸς Φαραω καὶ εἰσήγαγον αὐτὴν εἰς τὸν οἶκον Φαραω	καὶ εἶδον αὐτὴν οἱ ἄρχοντες Φαραὼ καὶ ἐπῄνεσαν αὐτὴν πρὸς Φαραὼ καὶ εἰσήγαγον αὐτὴν εἰς τὸν οἶκον Φαραώ·
Genesis 12:15 (NETS)	Genesis 12:15 (English Elpenor)
that then the rulers of Pharao saw her and praised her to Pharao and brought her into Pharao’s house.	that the princes of Pharao saw her, and praised her to Pharao and brought her into the house of Pharao.

Job 11:17 (Tanakh)	Job 11:17 (KJV)	Job 11:17 (NET)
And thine age shall be clearer than the noonday: thou shalt shine forth, thou shalt be as the morning.	And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.	And life will be brighter than the noonday; though there be darkness, it will be like the morning.

Job 11:17 (Septuagint BLB)	Job 11:17 (Septuagint Elpenor)
ἡ δὲ εὐχή σου ὥσπερ ἑωσφόρος ἐκ δὲ μεσημβρίας ἀνατελεῖ σοι ζωή	ἡ δὲ εὐχή σου ὥσπερ ἑωσφόρος, ἐκ δὲ μεσημβρίας ἀνατελεῖ σοι ζωή·
Job 11:17 (NETS)	Job 11:17 (English Elpenor)
And your prayer will be as the morning star, and at midday life will dawn for you.	And thy prayer [shall be] as the morning star, and life shall arise to thee [as] from the noonday.

Job 38:12 (Tanakh)	Job 38:12 (KJV)	Job 38:12 (NET)
Hast thou commanded the morning since thy days; and caused the dayspring to know his place;	Hast thou commanded the morning since thy days; and caused the dayspring to know his place;	Have you ever in your life commanded the morning, or made the dawn know its place,

Job 38:12 (Septuagint BLB)	Job 38:12 (Septuagint Elpenor)
ἦ ἐπὶ σοῦ συντέταχα φέγγος πρωινόν ἑωσφόρος δὲ εἶδεν τὴν ἑαυτοῦ τάξιν	ἦ ἐπὶ σοῦ συντέταχα φέγγος πρωϊνόν; ἑωσφόρος δὲ εἶδε τὴν ἑαυτοῦ τάξιν
Job 38:12 (NETS)	Job 38:12 (English Elpenor)
“Was it in your time that I instructed the morning light and that the morning star saw its post,	Or did I order the morning light in thy time; and [did] the morning star [then first] see his appointed place;

2 Thessalonians 2:4 (NET)	2 Thessalonians 2:4 (KJV)
He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God.	Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

2 Thessalonians 2:4 (NET Parallel Greek)	2 Thessalonians 2:4 (Stephanus Textus Receptus)	2 Thessalonians 2:4 (Byzantine Majority Text)
ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός	ο αντικειμενος και υπεραιρομενος επι παντα λεγομενον θεον η σεβασμα ωστε αυτον εις τον ναον του θεου ως θεον καθισαι αποδεικνυντα εαυτον οτι εστιν θεος	ο αντικειμενος και υπεραιρομενος επι παντα λεγομενον θεον η σεβασμα ωστε αυτον εις τον ναον του θεου ως θεον καθισαι αποδεικνυντα εαυτον οτι εστιν θεος

The Day of the Lord, Part 5

Back to The Day of the Lord, Part 6

Back to Christianity, Part 12

Back to The Children of Promise, Part 2

¹ 2 Thessalonians 2:3 (NET)

² Mark 8:16b (NET) Table

³ Mark 8:15b (NET)

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

⁵ Rachel Schmoyer provided some personal insight into the connection between the King of Tyre and Satan in her blog post, “Who is the King of Tyre? Ezekiel 28.”

The Day of the Lord, Part 3

Posted on July 22, 2023 by admin

I’ve been working backwards from 2 Thessalonians 2:12. Here I’ll start with 2 Thessalonians 2:9 (NET).

The arrival of the lawless one will be by Satan’s working with all kinds of miracles and signs and false wonders,

The Greek words translated The arrival of the lawless one will be were οὗ ἐστιν ἡ παρουσία. I notice first that will be was not ἔσται in the future tense in Greek but ἐστιν in the present tense. The more problematic however is the translation of οὗ: of the lawless one. A note (18) in the NET acknowledged that οὗ…ἡ παρουσία is “whose coming,” but then simply asserted that whose was “referring to the lawless one.”

Paul’s introduction of the subject effectively designates the topics of his discussion (2 Thessalonians 2:1-3 NET):

Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, not to be easily shaken from your composure or⁴ disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord⁵ is already here (ἐνέστηκεν, a form of ἐνίστημι). Let no one deceive you in any way. For that day will not arrive (ἔλθῃ, a form of ἔρχομαι) until the rebellion comes and the man of lawlessness⁶ is revealed, the son of destruction.

Paul used the noun παρουσίας (a form of παρουσία) to refer to the arrival of our Lord Jesus Christ, and the verbs ἀποκαλυφθῇ, ἀποκαλυφθῆναι and ἀποκαλυφθήσεται (all forms of ἀποκαλύπτω) to refer to a time when the man of lawlessness is revealed. Here is the detail in a table.

…our Lord Jesus Christ		…the man of lawlessness
τῆς παρουσίας τοῦ κυρίου \|ἡμῶν\| Ἰησοῦ Χριστοῦ	the arrival of our Lord Jesus Christ 2 Thessalonians 2:1a (NET)	ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας	the man of lawlessness is revealed 2 Thessalonians 2:3b (NET)
		τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ \|ἑαυτοῦ\| καιρῷ	he will be revealed in his own time 2 Thessalonians 2:6b (NET)
ὃν ὁ κύριος…καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ	whom the Lord will…wipe out by the manifestation of his arrival 2 Thessalonians 2:8b (NET)	ἀποκαλυφθήσεται ὁ ἄνομος	the lawless one will be revealed 2 Thessalonians 2:8a (NET)

After three occurrences of forms of ἀποκαλύπτω clearly referring to the lawless one to be revealed, and two occurrences of παρουσίας (a form of παρουσία) clearly referring to the arrival of our Lord Jesus Christ, it is difficult to see how the very next occurrence of παρουσία could be “referring to the lawless one.”⁷ But “the arrival of our Lord Jesus Christ is by Satan’s working” is not a particularly easy reading of the text. Still, I can grasp from it that Paul and the Holy Spirit posited some relationship between the “arrival of our Lord Jesus Christ” and ἐνέργειαν τοῦ σατανᾶ, Satan’s working (NET).

The preposition linking them is κατ᾿, by (NET). The root κατά⁸ can mean against: “The arrival of our Lord Jesus Christ is against Satan’s working.” The translation against occurs most often when κατ᾿ is followed by a pronoun in the genitive case (see Table below). Here κατ᾿ was followed by ἐνέργειαν, a noun in the accusative case (see Table below).

I found only one example of κατ᾿ translated against when followed by a word in the accusative case, and that was also a pronoun (Acts 27:14 KJV):

But not long after there arose against it (κατ αυτης) a tempestuous wind, called Euroclydon.

Still, the Koine Greek Lexicon is fairly clear:

With Acc:
Relational:
in regard to
matching something to something else, a relationship between one thing and another, a correspondence between two things, compatibility, congruity, symmetry, harmony
facing, across from, over against
under the surface of
throughout (a space or surface)
along (of extension in space)
according to

“The arrival of our Lord Jesus Christ is facing, across from, over against Satan’s working” with all kinds of miracles and signs and false wonders, and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.⁹ With this understanding of κατ᾿ I hear the echo of Paul’s insight into the Gospel: where sin increased, grace multiplied all the more, so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.¹⁰

As the passage continues it becomes clear that God exploits Satan’s working for his own purpose (2 Thessalonians 2:11, 12 NET).

Consequently God sends on them a deluding influence so that they will believe what is false [Table]. And so all of them who have not believed the truth but have delighted in evil will be condemned [Table].

As I pointed out in another essay the Greek word translated will be condemned was not καταδικάσονται (a form of καταδικάζω) but κριθῶσιν (a form of κρίνω), “be judged.” And the judgment was clearly stated: God sends on them a deluding influence so that they will believe what is false.

I’ll back up again (2 Thessalonians 2:8 NET):

and then the lawless one will be revealed, whom the Lord will destroy¹¹ by the breath of his mouth and wipe out by the manifestation of his arrival.

The Greek words translated the lawless one (KJV: that Wicked) were ὁ ἄνομος, a singular adjective preceded by an article. This distinguishes ὁ ἄνομος from those who are perishing, because they found no place in their hearts for the truth so as to be saved.¹²

Here is an example of the plural form of ἄνομος for contrast. Paul wrote about a group of people (1 Timothy 1:8-10 NET):

But we know that the law is good if someone uses it legitimately, realizing that law is not intended for a righteous person, but for lawless (ἀνόμοις, a form of ἄνομος) and rebellious people, for the ungodly¹³ and sinners, for the unholy and profane, for those who kill their fathers¹⁴ or mothers,¹⁵ for murderers, sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching.

There were different outcomes stated for the lawless one and those who are perishing…

the lawless one

those who are perishing, because they found no place in their hearts for the truth so as to be saved

will be revealed, whom the Lord will destroy by the breath of his mouth

Consequently God sends on them a deluding influence so that they will believe what is false.

2 Thessalonians 2:11 (NET)

and wipe out by the manifestation of his arrival.

2 Thessalonians 2:8 (NET)

And so all of them who have not believed the truth but have delighted in evil will be condemned (e.g., judged).

2 Thessalonians 2:12 (NET)

[T]he lawless one will be revealed (ἀποκαλυφθήσεται, a form of ἀποκαλύπτω). [T]he Lord will destroy [the lawless one] by the breath (KJV: spirit) of his mouth, which I assume means the words He speaks. The Greek word translated will destroy was ἀνελεῖ, a form of ἀναιρέω (NET parallel Greek text, NA²⁸).¹⁶ And the Lord will wipe out (καταργήσει, a form of καταργέω) the lawless one by the manifestation of his arrival. It seems worth noting that the first definition given for καταργέω is “to make ineffective, make powerless, make idle.”

That has a hopeful sound for those who have believed what is false, those who are judged because they have not believed the truth but have delighted in evil. And here I may have the beginnings of an understanding why the translators felt obliged to make God’s purpose identical to Satan’s working and condemned them. I think it’s a limitation of the human mind.

We tend to bifurcate God in our minds into two distinct streams of activity. One stream is love and mercy. The other is vengeance and judgment. But God is One. Whether his activity is mercy or judgment, He is love and the course of these streams is set because he does not wish for any to perish but for all to come to repentance.¹⁷

Jesus said (John 12:31-33 NET):

Now is the judgment (κρίσις) of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” (Now he said this to indicate clearly what kind of death he was going to die [Table].)

Here, I see the two streams of God’s activity converge into one in Christ. If I think that Jesus drawing all to Himself is too good, too merciful, to be true, I am immediately confronted by the fact that drawing all to Himself is the most thorough repudiation of the world He was sent to save, and save, not as it is but, as it will be through (δι᾿) Him.

I’ll back up again to learn when the lawless one will be revealed (2 Thessalonians 2:7 NET).

For the hidden power of lawlessness is already at work. However, the one who holds him back will do so until he is taken out of the way,

The Greek word translated hidden power was μυστήριον. A note (15) in the NET explained the translators’ word choice.

Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).

The Greek verb ἐνεργεῖται (a form of ἐνεργέω), translated at work, troubled them. The first definition of ἐνεργέω in the Koine Greek Lexicon is “to work, be at work, operate, be effective.” It seems an appropriate bookend to καταργήσει (a form of καταργέω) when the Lord returns “to make ineffective, make powerless, make idle” the lawless one (and, presumably, this mystery of lawlessness, this hidden power) by the manifestation of his arrival.

[T]he one who holds him back was ὁ κατέχων, a participle of the verb κατέχω. I’ll back up two verses this time (2 Thessalonians 2:5, 6 NET).

Surely you recall that I used to tell you these things while I was still with you. And so you know what holds him back (τὸ κατέχον, another participle of κατέχω), so that he will be revealed in his own time.

I’m really not seeing the issue the NET translators had with a mystery of lawlessness and a man of lawlessness that are partially revealed to those who heed Paul and still yet to be fully revealed at another later date. I’ll pick this up in another essay.

The two tables mentioned above follow:

Κατ᾿ + Gen
Reference	Greek	Part of Speech	KJV	NET
Matthew 12:14	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Matthew 12:30	κατ᾿ ἐμοῦ	Possessive Pronoun: 1st Gen Sing Masc/Neut	against me	against me
Mark 3:6	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	N/A
Mark 14:56	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Mark 14:57	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Luke 11:23	κατ᾿ ἐμοῦ	Possessive Pronoun: 1st Gen Sing Masc/Neut	against me	against me
Luke 23:14	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	whereof…him	him
John 19:11	κατ᾿ ἐμοῦ	Possessive Pronoun: 1st Gen Sing Masc/Neut	against me	over me
Acts 16:22	κατ᾿ αὐτῶν	Personal Pronoun: Gen Plur MFN	against them	against them
Acts 19:16	κατ᾿ αὐτῶν	Personal Pronoun: Gen Plur MFN	against them	against them
Acts 25:3	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against Paul
Acts 25:15	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Acts 25:27	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Hebrews 6:13	κατ᾿ οὐδενὸς	Adj: Gen Sing Masc/Neut	by no	by no one
James 5:9	κατ᾿ ἀλλήλων	Reciprocal Pronoun Gen Plur MFN	one against another	against one another
2 Peter 2:11	κατ᾿ αὐτῶν	Personal Pronoun: Gen Plur MFN	against them	against them
Jude 1:15	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him

Κατ᾿ + Acc
Reference	Greek	Part of Speech	KJV	NET
Matthew 14:13	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Matthew 14:23	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	by himself
Matthew 17:1	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Matthew 17:19	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Matthew 20:17	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	aside privately
Matthew 24:3	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Mark 1:27	κατ᾿ ἐξουσίαν	Noun: Acc Sing Fem	with authority	with authority
Mark 4:34	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	when they were alone	privately
Mark 6:31	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Mark 6:32	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	by themselves
Mark 7:33	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	aside	aside privately
Mark 9:2	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Mark 9:28	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Mark 13:3	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Luke 9:10	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Luke 10:23	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Luke 10:33	κατ᾿ αὐτὸν	Personal Pronoun: Acc Sing Masc	when he saw him	where the injured man
John 7:24	κατ᾿ ὄψιν	Noun: Acc Sing Fem	according to the appearance	according to external appearance
Acts 2:46	κατ᾿ οἶκον	Noun: Acc Sing Masc	from house to house	from house to house
Acts 5:42	κατ᾿ οἶκον	Noun: Acc Sing Masc	in every house	from house to house
Acts 12:1	Κατ᾿ ἐκεῖνον	Demonstrative Pronoun: Acc Sing Masc	about that	about that
Acts 13:23	κατ᾿ ἐπαγγελίαν	Noun: Acc Sing Fem	according to his promise	just as he promised
Acts 14:23	κατ᾿ ἐκκλησίαν	Noun: Acc Sing Fem	in every church	in the various churches
Acts 20:20	κατ᾿ οἴκους	Noun: Acc Plur Masc	from house to house	from house to house
Acts 23:19	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Acts 25:23	κατ᾿ ἐξοχὴν	Noun: Acc Sing Fem	principal	the prominent
Acts 27:14	κατ᾿ αὐτῆς	Personal Pronoun: Acc Sing Fem	against it	from the island
Romans 1:15	τὸ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	as much as in me is	N/A
Romans 9:11	κατ᾿ ἐκλογὴν	Noun: Acc Sing Fem	according to election	in election
Romans 10:2	κατ᾿ ἐπίγνωσιν	Noun: Acc Sing Fem	according to knowledge	in line with the truth
Romans 11:5	κατ᾿ ἐκλογὴν	Noun: Acc Sing Fem	according to the election	chosen
Romans 16:5	κατ᾿ οἶκον	Noun: Acc Sing Masc	is in…house	in…house
Romans 16:26	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	according to the commandment	according to the command
1 Corinthians 7:6	κατ᾿ ἐπιταγήν	Noun: Acc Sing Fem	of commandment	as a command
1 Corinthians 16:19	κατ᾿ οἶκον	Noun: Acc Sing Masc	that is in…house	in…house
2 Corinthians 8:8	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	by commandment	as a command
Galatians 2:2	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	in a private meeting
Galatians 3:29	κατ᾿ ἐπαγγελίαν	Noun: Acc Sing Fem	according to the promise	according to the promise
Ephesians 4:16	κατ᾿ ἐνέργειαν	Noun: Acc Sing Fem	according to the effectual working	N/A
Ephesians 6:6	κατ᾿ ὀφθαλμοδουλίαν	Acc Sing Fem	with eyeservice	like those who do their work only when someone is watching
Ephesians 6:21	τὰ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	my affairs	about my circumstances
Philippians 1:12	τὰ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	the things which happened unto me	my situation
Colossians 3:10	κατ᾿ εἰκόνα	Noun: Acc Sing Fem	after the image of him	according to the image
Colossians 4:7	τὰ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	my state	the news about me
Colossians 4:15	τὴν κατ᾿ οἶκον	Noun: Acc Sing Masc	which is in…house	that meets in…house
2 Thessalonians 2:9	κατ᾿ ἐνέργειαν	Noun: Acc Sing Fem	after the working	by…working
1 Timothy 1:1	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	by the commandment	by the command
1 Timothy 6:3	τῇ κατ᾿ εὐσέβειαν	Noun: Acc Sing Fem	which is according to godliness	that accords with godliness
2 Timothy 1:1	κατ᾿ ἐπαγγελίαν	Noun: Acc Sing Fem	according to the promise	to further the promise
Titus 1:1	τῆς κατ᾿ εὐσέβειαν	Noun: Acc Sing Fem	which is after godliness	that is in keeping with godliness
Titus 1:3	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	according to the commandment	according to the command
Titus 3:7	κατ᾿ ἐλπίδα	Noun: Acc Sing Fem	according to the hope	with the confident expectation
Philemon 1:2	τῇ κατ᾿ οἶκον	Noun: Acc Sing Masc	in…house	that meets in…house
Hebrews 1:10	κατ᾿ ἀρχάς	Noun: Acc Plur Fem	in the beginning	in the beginning
Hebrews 9:25	κατ᾿ ἐνιαυτὸν	Noun: Acc Sing Masc	every year	year after year
Hebrews 10:1	κατ᾿ ἐνιαυτὸν	Noun: Acc Sing Masc	year by year	year after year
Hebrews 10:3	κατ᾿ ἐνιαυτόν	Noun: Acc Sing Masc	every year	year after year

For completeness here are the rest of the tables I made in preparation for this essay.

Κατ᾿ + Nom / Acc
Reference	Greek	Part of Speech	KJV	NET
Matthew 1:20	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:12	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:13	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:19	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:22	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 27:19	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	of a dream
Luke 2:41	κατ᾿ ἔτος	Noun: Nom/Acc Sing Neut	every year	every year
John 10:3	κατ᾿ ὄνομα	Noun: Nom/Acc Sing Neut	by name	by name
3 John 1:14	κατ᾿ ὄνομα	Noun: Nom/Acc Sing Neut	by name	by name

Κατ᾿ + Dat
Reference	Greek	Part of Speech	KJV	NET
Galatians 3:1	κατ᾿ ὀφθαλμοὺς	Noun: Dat Plur Masc	before…eyes	Before…eyes

Κατ᾿ + Verb Infin
Reference	Greek	Part of Speech	KJV	NET
Philippians 2:3	κατ᾿¹⁸ ἐριθείαν	Verb: 2Aor Act Infin	be done through strife	of being motivated by selfish ambition

Tables comparing 2 Thessalonians 2:2, 3; 2:8 and 1 Timothy 1:9 in the NET and KJV follow.

2 Thessalonians 2:2, 3 (NET)	2 Thessalonians 2:2, 3 (KJV)
not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here.	That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

2 Thessalonians 2:2 (NET Parallel Greek)	2 Thessalonians 2:2 (Stepanus Textus Receptus)	2 Thessalonians 2:2 (Byzantine Majority Text)
εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι, μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι᾿ ἐπιστολῆς ὡς δι᾿ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου	εις το μη ταχεως σαλευθηναι υμας απο του νοος μητε θροεισθαι μητε δια πνευματος μητε δια λογου μητε δι επιστολης ως δι ημων ως οτι ενεστηκεν η ημερα του χριστου	εις το μη ταχεως σαλευθηναι υμας απο του νοος μητε θροεισθαι μητε δια πνευματος μητε δια λογου μητε δι επιστολης ως δι ημων ως οτι ενεστηκεν η ημερα του χριστου

Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

2 Thessalonians 2:3 (NET Parallel Greek)	2 Thessalonians 2:3 (Stephanus Textus Receptus)	2 Thessalonians 2:3 (Byzantine Majority Text)
Μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον. ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας	μη τις υμας εξαπατηση κατα μηδενα τροπον οτι εαν μη ελθη η αποστασια πρωτον και αποκαλυφθη ο ανθρωπος της αμαρτιας ο υιος της απωλειας	μη τις υμας εξαπατηση κατα μηδενα τροπον οτι εαν μη ελθη η αποστασια πρωτον και αποκαλυφθη ο ανθρωπος της αμαρτιας ο υιος της απωλειας

2 Thessalonians 2:8 (NET)	2 Thessalonians 2:8 (KJV)
and then the lawless one will be revealed, whom the Lord will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.	And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

2 Thessalonians 2:8 (NET Parallel Greek)	2 Thessalonians 2:8 (Stephanus Textus Receptus)	2 Thessalonians 2:8 (Byzantine Majority Text)
καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ,	και τοτε αποκαλυφθησεται ο ανομος ον ο κυριος αναλωσει τω πνευματι του στοματος αυτου και καταργησει τη επιφανεια της παρουσιας αυτου	και τοτε αποκαλυφθησεται ο ανομος ον ο κυριος αναλωσει τω πνευματι του στοματος αυτου και καταργησει τη επιφανεια της παρουσιας αυτου

1 Timothy 1:9 (NET)	1 Timothy 1:9 (KJV)
realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers,	Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

1 Timothy 1:9 (NET Parallel Greek)	1 Timothy 1:9 (Stephanus Textus Receptus)	1 Timothy 1:9 (Byzantine Majority Text)
εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις	ειδως τουτο οτι δικαιω νομος ου κειται ανομοις δε και ανυποτακτοις ασεβεσιν και αμαρτωλοις ανοσιοις και βεβηλοις πατραλωαις και μητραλωαις ανδροφονοις	ειδως τουτο οτι δικαιω νομος ου κειται ανομοις δε και ανυποτακτοις ασεβεσιν και αμαρτωλοις ανοσιοις και βεβηλοις πατρολωαις και μητρολωαις ανδροφονοις

The Day of the Lord, Part 4

Back to Romans, Part 61

Back to The Day of the Lord, Part 5

Back to The Day of the Lord, Part 6

Back to The Day of the Lord, Part 7

¹ 2 Thessalonians 2:3 (NET)

² Mark 8:16b (NET) Table

³ Mark 8:15b (NET)

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

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

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

⁷ NET note 18

⁸ Based on the examples I’ve considered, I would say that κατ᾿ is used when the word following it begins with a vowel.

⁹ 2 Thessalonians 2:9b, 10 (NET)

¹⁰ Romans 5:20b, 21 (NET)

¹¹ The NET parallel Greek text and NA²⁸ had ἀνελεῖ (a form of ἀναιρέω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναλωσει (KJV: shall consume), a form of ἀναλίσκω.

¹² 2 Thessalonians 2:10b (NET) Table

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

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

¹⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μητρολῴαις here, where the Stephanus Textus Receptus had μητραλωαις (KJV: murderers of mothers).

¹⁶ In the Stephanus Textus Receptus and Byzantine Majority Text the word was αναλωσει (KJV: shall consume), a form of ἀναλίσκω.

¹⁷ 2 Peter 3:9b (NET) Table

¹⁸ KJV: κατὰ

The Day of the Lord, Part 2

Posted on May 25, 2023 by admin

Here I’ll begin with Paul’s conclusion to his discussion of ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, the revelation of the man of lawlessness (2 Thessalonians 2:12 NET):

And so all of them who have not believed the truth but⁴ have delighted in⁵ evil will be condemned.

This would be a very straightforward statement if the Greek word translated will be condemned (KJV: might be damned) was καταδικάσονται (a form of καταδικάζω). You have condemned (κατεδικάσατε, another form of καταδικάζω) and murdered the righteous person,⁶ James wrote of the rich. [T]he chief priests and the elders of the Jews informed me about [Paul], Festus explained to King Agrippa, asking for a sentence of condemnation⁷ (καταδίκην, a form of καταδίκη) against him.⁸

The Greek word καταδίκη is the noun form of the verb καταδικάζω. Paul had clearly understood this καταδίκη as a sentence of death if convicted: If then I am in the wrong and have done anything that deserves death, I am not trying to escape dying, but if not one of their charges against me is true, no one can hand me over to them. I appeal to Caesar!⁹

Jesus used a form of the verb καταδικάζω in quite another way (Matthew 12:1-3a, 7 NET):

At that time Jesus went through the grain fields on a Sabbath. His disciples were hungry, and they began to pick heads of wheat and eat them. But when the Pharisees saw this they said¹⁰ to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” He said to them…

“If you had known what this means: ‘I want mercy¹¹ and not sacrifice,’ you would not have condemned the innocent.”

Here the Pharisees’ stated their opinion that Jesus’ disciples’ behavior in Jesus’ presence was contrary to the law, and they implied that they or Jesus or someone ought to do something about it against Jesus’ disciples. Jesus characterized this as κατεδικάσατε (another form of καταδικάζω) τοὺς ἀναιτίους (NET: you…have condemned the innocent). I tell you that on the day of judgment, He said later, people will give an account for every worthless word they speak [Table]. For by your words you will be justified, and by your words you will be condemned (καταδικασθήσῃ, another form of καταδικάζω).¹²

And finally, Jesus taught (Luke 6:35-37 NET):

…love your enemies, and do good, and lend,¹³ expecting nothing back. Then your reward will be great, and you will be sons of the¹⁴ Most High, because he is kind to ungrateful and evil people. Be merciful,¹⁵ just as your Father is merciful. Do not judge, and you will not be judged; do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω); forgive, and you will be forgiven [Table].

In 2 Thessalonians 2:12 (NET) the Greek word translated will be condemned was not καταδικάσονται or any other form of καταδικάζω. It was κριθῶσιν, a form of κρίνω. A note (25) in the NET acknowledged that the Greek is “be judged,” but added “in this context the term clearly refers to a judgment of condemnation.”

An entry in Ellicott’s Commentary for English Readers on Bible Hub online reads:

That they all.—This is God’s purpose in making them believe the lie—“in order that, one and all, they might be judged.” He who desireth not the death of a sinner, now is said actually to lay plans with the intention of judging him: such are the bold self-contradictions of the Bible!

And Meyer’s NT Commentary on the same page reads:

ἵνα κριθῶσι] in order that they may be judged, i.e. according to the context, condemned.

It seems that context here refers to: the day of the Lord. Heinrich August Wilhelm Meyer cited “The Church Fathers” approvingly: Irenaeus, Tertullian, Chrysostom, Cyril, Augustine, Theodoret, Theodorus Mopsuestius “and others.”¹⁶

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom.

Given that Jesus said, do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω),¹⁷ it seems more circumspect to understand the text as written: in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.¹⁸ I realize that Jesus also said, Do not judge (κρίνετε, a form of κρίνω), and you will not be judged (κριθῆτε, another form of κρίνω),¹⁹ but κριθῶσιν (another form of κρίνω) is actually in the text.

Paul wrote of God’s judgment (not mine) on all…who did not believe the truth, but took pleasure in wickedness.²⁰ If I hold to the text as written I believe I will know…the only true God, and Jesus Christ, whom [He] sent.²¹ Now (δέ) this is eternal life,²² according to Jesus. If, on the other hand, I change κριθῶσιν to καταδικάσονται or understand κριθῶσιν as if it were καταδικάσονται, that’s on me: Then I have condemned those whom God judged.

Though I called 2 Thessalonians 2:12 “Paul’s conclusion,” And so (NET) and in order that (NASB) were translations of the Greek word ἵνα. This is a result clause. And κριθῶσιν, will be condemned (NET) or may be judged (NASB), is a verb in the subjunctive mood “in a purpose or result clause, [so] the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” What is that other stated action?

God sends²³ on them a deluding influence so that they will believe what is false.²⁴ Once my mind is swept clean of the notion that κριθῶσιν was a euphemism for Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,²⁵ it becomes much clearer that God’s judgment on all of them who have not believed the truth but have delighted in evil²⁶ is to send on them a deluding influence so that they will believe what is false. Here again this is a judgment, not necessarily THE judgment.

This judgment doesn’t preclude Jesus’ promise to draw all to Himself. On the contrary it could be instrumental to that drawing. When people believe what is false, they create a social situation like the one in which we currently live. Are there many among us not seeking some different way to live? The Greek words translated deluding influence were ἐνέργειαν πλάνης (a form of πλάνη). One of the meanings of πλάνη in the Koine Greek Lexicon online is “a wandering, roaming.” One might say that God’s judgment is a God-given energy to wander.

The Greek word translated so that was εἰς. And they will believe was πιστεῦσαι, an infinitive (to trust) of πιστεύω in the aorist tense, rather than πιστεύσουσι(ν) in the future tense. The entire clause began with καὶ διὰ τοῦτο, translated Consequently (NET), or And for this reason (NASB 1977, Legacy Standard Bible).

So, the them on whom God sends a deluding influence (a God-given energy to wander) are those who are perishing,²⁷ because they found no place in their hearts for the truth so as to be saved.²⁸ A note (21) in the NET acknowledged that they found no place in their hearts for the truth was “they did not accept (ἐδέξαντο, a form of δέχομαι) the love of the truth” in Greek. This is already at least round two of Jesus’ drawing: the love of the truth was offered but not “receive[d] approvingly.”

Apart from the God-given energy to wander I might have spent my entire life here, hanging around a church, not quite believing Jesus or the Bible, conning myself that I did. The God-given energy to wander, and then to trust what was false was at least a faith. Part of what is false that I believed was that faith was bad, only knowledge was good.

It took some time and experimentation to realize that disbelieving Jesus and the Bible wasn’t the result of some superior knowledge. It wasn’t even unbelief in any absolute sense of not faith. It was simply faith in something less than Jesus and the Bible. When the Lord brought me back from that particular foray into what is false, I returned almost unwittingly with a new theme song but certainly with a new and lifelong motivation to not be fooled again.

The Greek word translated are perishing was ἀπολλυμένοις, a middle/passive participle of ἀπόλλυμι, ἀπόλλω, ἀπολλύω in the present tense. This might have been translated “to be lost,” one of the possible meanings of the middle voice. In other words, God’s judgment, a deluding influence so that they will believe what is false²⁹ came on “those who are presently lost because they did not accept the love of the truth.” But even if our gospel is veiled, Paul wrote the Corinthians, it is veiled only to those who are perishing (ἀπολλυμένοις, a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω; KJV: are lost, presently), among whom the god of this age has blinded the minds of those who do not believe so they would not see³⁰ the light of the glorious gospel of Christ, who is the image of God.³¹

The interchangeability of are perishing and are lost is apparent in Jesus’ parable (Luke 15:4 NET):

Which one of you, if he has a hundred sheep and loses (ἀπολέσας, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) one of them, would not leave the ninety-nine³² in the open pasture and go look for the one that is lost (ἀπολωλὸς, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) until he finds it?

Here is none of the false counsel given to Little Bo Peep in the nursery rhyme. Jesus (and his listeners apparently) knew that a lost sheep was a sheep in danger of perishing. It isn’t necessary to believe in “bold self-contradictions of the Bible.”³³ The language as written allows one to believe that Christ, who is the image of God, came to seek and to save the lost (ἀπολωλός)³⁴ or perishing.

These lost are them that perish; because they received not the love of the truth (ἀληθείας, a form of ἀλήθεια), that they might be saved.³⁵ Set them apart in the truth (ἀληθείᾳ), Jesus prayed to his Father, your word is truth (ἀλήθεια).³⁶ The Greek words translated your word were ὁ λόγος ὁ σὸς. This is the Bible, both Old and New Testaments, yet in the context of John’s Gospel account ὁ λόγος ὁ σὸς is also Jesus Himself (Hebrews 1:1-3 NET):

After God spoke long ago in various portions and in various ways to our ancestors through the prophets, in these last³⁷ days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world (τοὺς αἰῶνας; literally: the ages³⁸). The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word (ρήματι, a form of ῥῆμα), and so when he had³⁹ accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Meyer’s NT Commentary reads:

The truth is the Christian truth, and the unbelief, shown against it, is the consequence of the love for the truth in general being wanting (2 Thessalonians 2:10).

I’m unsure what the author meant by Christian, so I’ll highlight what I am sure Paul did not mean by truth; namely, the squabbling of those who profess Christ. Here is Meyer’s NT Commentary again:

The view of the Fathers remained in the following ages the prevalent one in the Christian church. It was necessary, however, partially to change and transform it, the relation of Christianity to the Roman state having altered, as the Christian church, instead of being exposed to renewed hostilities from the secular power, had obtained the sovereignty of the state, and, penetrating larger portions of the world, represented itself as the kingdom of God on earth, and an imposing hierarchy was placed at its head. Whilst, accordingly, the idea of the advent stepped more and more into the background in the church generally, and especially with the hierarchy, on the other hand, those who had placed themselves in opposition to the hierarchy believed themselves obliged to apply to it the description of the apostle, as well as the figures in the Apocalypse of St. John. Thus arose—whilst the early view concerning the παρουσία τοῦ κυρίου was held with only the modification that its entrance was to be expected in the distant future—the view, first in the eleventh century, that the establishment and growing power of the Papacy is to be considered as the Antichrist predicted by Paul…

In the presence of such polemics used against them, the Catholics are certainly not to be blamed that in retaliation they interpreted ἀποστασία as the defection from the Roman church and from the pope, and Antichrist as the heretics, especially Luther and the evangelical church.

I’ll pick this up in another essay.

According to a note (11) in the NET Jesus quoted from Hosea 6:6 in Matthew 12:7. A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 12:7b (NET Parallel Greek)	Hosea 6:6a (Septuagint BLB)	Hosea 6:6a (Septuagint Elpenor)
ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν
Matthew 12:7b (NET)	Hosea 6:6a (NETS)	Hosea 6:6a (English Elpenor)
I want mercy and not sacrifice	I want mercy and not sacrifice	I will [have] mercy rather than sacrifice

According to a note (9) in the NET Hebrews 1:3b was an allusion to Psalm 110:1. A table comparing the Greek of Hebrews 1:3b with that of the Septuagint follows.

Hebrews 1:3b (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB) Table	Psalm 110:1b (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου
Hebrews 1:3b (NET)	Psalm 110:1b (NETS)	Psalm 110:1b (English Elpenor)
he sat down at the right hand of the Majesty on high	Sit on my right hand	Sit thou on my right hand

Tables comparing Hosea 6:6 in the Tanakh, KJV and NET, and the Greek of Hosea 6:6 in the Septuagint (BLB and Elpenor), and tables comparing 2 Thessalonians 2:12; Acts 25:15; Matthew 12:2, 3; 12:7; Luke 6:35, 36; 2 Thessalonians 2:11; 2:10; 2 Corinthians 4:4; Luke 15:4 and Hebrews 1:1-3 in the NET and KJV follow.

Hosea 6:6 (Tanakh)	Hosea 6:6 (KJV)	Hosea 6:6 (NET)
For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I delight in faithfulness, not simply in sacrifice; I delight in acknowledging God, not simply in whole burnt offerings.

Hosea 6:6 (Septuagint BLB)	Hosea 6:6 (Septuagint Elpenor)
διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα	διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν Θεοῦ ἢ ὁλοκαυτώματα
Hosea 6:6 (NETS)	Hosea 6:6 (English Elpenor)
For I want mercy and not sacrifice, and knowledge of God rather than whole burnt offerings.	For I will [have] mercy rather than sacrifice, and the knowledge of God rather than whole-burnt-offerings.

2 Thessalonians 2:12 (NET)	2 Thessalonians 2:12 (KJV)
And so all of them who have not believed the truth but have delighted in evil will be condemned.	That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

2 Thessalonians 2:12 (NET Parallel Greek)	2 Thessalonians 2:12 (Stephanus Textus Receptus)	2 Thessalonians 2:12 (Byzantine Majority Text)
ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια

Acts 25:15 (NET)	Acts 25:15 (KJV)
When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him.	About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.

Acts 25:15 (NET Parallel Greek)	Acts 25:15 (Stephanus Textus Receptus)	Acts 25:15 (Byzantine Majority Text)
περὶ οὗ γενομένου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰουδαίων αἰτούμενοι κατ᾿ αὐτοῦ καταδίκην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην

Matthew 12:2, 3 (NET)	Matthew 12:2, 3 (KJV)
But when the Pharisees saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”	But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

Matthew 12:2 (NET Parallel Greek)	Matthew 12:2 (Stephanus Textus Receptus)	Matthew 12:2 (Byzantine Majority Text)
οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ· ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω

He said to them, “Haven’t you read what David did when he and his companions were hungry—

But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

Matthew 12:3 (NET Parallel Greek)	Matthew 12:3 (Stephanus Textus Receptus)	Matthew 12:3 (Byzantine Majority Text)
ὁ δὲ εἶπεν αὐτοῖς· οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ᾿ αὐτοῦ,	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαβιδ οτε επεινασεν αυτος και οι μετ αυτου	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαυιδ οτε επεινασεν αυτος και οι μετ αυτου

Matthew 12:7 (NET)	Matthew 12:7 (KJV)
If you had known what this means: ‘I want mercy and not sacrifice,’ you would not have condemned the innocent.	But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

Matthew 12:7 (NET Parallel Greek)	Matthew 12:7 (Stephanus Textus Receptus)	Matthew 12:7 (Byzantine Majority Text)
εἰ δὲ ἐγνώκειτε τί ἐστιν· ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους

Luke 6:35, 36 (NET)	Luke 6:35, 36 (KJV)
But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.	But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

Luke 6:35 (NET Parallel Greek)	Luke 6:35 (Stephanus Textus Receptus)	Luke 6:35 (Byzantine Majority Text)
πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι του υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους

Luke 6:36 (NET)	Luke 6:36 (KJV)
Be merciful, just as your Father is merciful.	Be ye therefore merciful, as your Father also is merciful.

Luke 6:36 (NET Parallel Greek)	Luke 6:36 (Stephanus Textus Receptus)	Luke 6:36 (Byzantine Majority Text)
Γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν

2 Thessalonians 2:11 (NET)	2 Thessalonians 2:11 (KJV)
Consequently God sends on them a deluding influence so that they will believe what is false.	And for this cause God shall send them strong delusion, that they should believe a lie:

2 Thessalonians 2:11 (NET Parallel Greek)	2 Thessalonians 2:11 (Stephanus Textus Receptus)	2 Thessalonians 2:11 (Byzantine Majority Text)
καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει

2 Thessalonians 2:10 (NET)	2 Thessalonians 2:10 (KJV)
and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.	And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

2 Thessalonians 2:10 (NET Parallel Greek)	2 Thessalonians 2:10 (Stephanus Textus Receptus)	2 Thessalonians 2:10 (Byzantine Majority Text)
καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ᾿ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους

2 Corinthians 4:4 (NET)	2 Corinthians 4:4 (KJV)
among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.	In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

2 Corinthians 4:4 (NET Parallel Greek)	2 Corinthians 4:4 (Stephanus Textus Receptus)	2 Corinthians 4:4 (Byzantine Majority Text)
ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου

Luke 15:4 (NET)	Luke 15:4 (KJV)
“Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?	What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

Luke 15:4 (NET Parallel Greek)	Luke 15:4 (Stephanus Textus Receptus)	Luke 15:4 (Byzantine Majority Text)
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα εννενηκονταεννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα ενενηκοντα εννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο

Hebrews 1:1-3 (NET)	Hebrews 1:1-3 (KJV)
After God spoke long ago in various portions and in various ways to our ancestors through the prophets,	God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Hebrews 1:1 (NET Parallel Greek)	Hebrews 1:1 (Stephanus Textus Receptus)	Hebrews 1:1 (Byzantine Majority Text)
Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατου των ημερων τουτων ελαλησεν ημιν εν υιω

in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Hebrews 1:2 (NET Parallel Greek)	Hebrews 1:2 (Stephanus Textus Receptus)	Hebrews 1:2 (Byzantine Majority Text)
ἐπ᾿ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι᾿ οὗ καὶ ἐποίησεν τοὺς αἰῶνας	επ εσχατων των ημερων τουτων ελαλησεν ημιν εν υιω ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν	[see verse 1] ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν

The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Hebrews 1:3 (NET Parallel Greek)	Hebrews 1:3 (Stephanus Textus Receptus)	Hebrews 1:3 (Byzantine Majority Text)
ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ρήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις

The Day of the Lord, Part 3

Back to Father, Son and Holy Spirit, Part 8

Back to Romans, Part 61

Back to The Day of the Lord, Part 5

Back to Who Am I? Part 15

Back to The Day of the Lord, Part 7

Back to Paul’s Religious Mind

Back to Who Am I? Part 17

Back to Luke 8:22-56

¹ 2 Thessalonians 2:3 (NET)

² Mark 8:16b (NET) Table

³ Mark 8:15b (NET)

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

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

⁶ James 5:6a (NET)

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

⁸ Acts 25:15b (NET)

⁹ Acts 25:11 (NET)

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

¹¹ The NET parallel Greek text and NA²⁸ had the neuter noun ἔλεος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine noun ελεον.

¹² Matthew 12:36, 37 (NET)

¹³ In the NET parallel Greek text and NA²⁸ lend was spelled δανίζετε, and δανειζετε in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁴ The Stephanus Textus Receptus had the article του preceding Most High (KJV: Highest). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ From Meyer’s NT Commentary on Bible Hub

¹⁷ Luke 6:37b (NET) Table

¹⁸ 2 Thessalonians 2:12 (NASB 1995, NASB 1977, Legacy Standard Bible)

¹⁹ Luke 6:37a (NET) Table

²⁰ 2 Thessalonians 2:12b (NASB 1995, NASB 1977, Legacy Standard Bible)

²¹ John 17:3b (NET)

²² John 17:3a (NET)

²³ The NET parallel Greek text and NA²⁸ had πέμπει here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had πεμψει (KJV: shall send) in the future tense.

²⁴ 2 Thessalonians 2:11 (NET)

²⁵ Matthew 25:41b (NET)

²⁶ 2 Thessalonians 2:12a (NET)

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding perishing (KJV: them that perish). The NET parallel Greek text and NA²⁸ did not.

²⁸ 2 Thessalonians 2:10b (NET)

²⁹ 2 Thessalonians 2:11b (NET)

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

³¹ 2 Corinthians 4:3, 4 (NET)

³² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνενήκοντα ἐννέα here, where the Stephanus Textus Receptus had εννενηκονταεννεα.

³³ From Ellicott’s Commentary for English Readers, Bible Hub

³⁴ Luke 19:10b (NET)

³⁵ 2 Thessalonians 2:10b (KJV)

³⁶ John 17:17 (NET) Table

³⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐσχάτου here, a singular form of ἔσχατος, where the Stephanus Textus Receptus had εσχατων, a plural form.

³⁸ According to a note (6) in the NET: “Grk ‘the ages.’ The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.”

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had δι εαυτου (KJV: by himself) here. The NET parallel Greek text and NA²⁸ did not.

The Gospel and the Religious Mind

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

Category Archives: Section Five

The Day of the Lord, Part 8

A Shadow of the Good Things, Part 10

The Day of the Lord, Part 7

A Shadow of the Good Things, Part 9

A Shadow of the Good Things, Part 8

The Day of the Lord, Part 6

The Day of the Lord, Part 5

The Day of the Lord, Part 4

The Day of the Lord, Part 3

The Day of the Lord, Part 2