αὐτοῦ and ἑαυτοῦ, Part 2

Posted on May 22, 2024 by admin

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

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

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

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

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

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

In the next occurrence—Whoever does not bear his own cross¹²—ἑαυτοῦ followed the accusative phrase again in the NET parallel Greek and NA²⁸: τὸν σταυρὸν ἑαυτοῦ. It was τον σταυρὸν αυτου in the Stephanus Textus Receptus and Byzantine Majority Text. According to an entry on Wikipedia:

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

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

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

Methodology

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

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

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

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

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

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

Matthew 12:46-13:2 (ESV)	Mark 3:31-4:1 (ESV)
While he was still²⁰ speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him.²¹	And²² his mother and his brothers²³ came, and standing²⁴ outside they sent to him and called²⁵ him.
	And a crowd was sitting around him, and they said²⁶ to him, “Your mother and your brothers²⁷ are outside, seeking you.”
But he replied to the man who told²⁸ him, “Who is my mother, and who are my brothers?”	And he answered²⁹ them,³⁰ “Who are my mother and my brothers?” [Table]
	And looking about at those who sat around him,
And stretching out his hand toward his disciples,
he said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.”	he said, “Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother.”
That same day³¹ Jesus went out of³² the house and sat beside the sea. And great crowds gathered about him, so that he got into a boat³³ and sat down. And the whole crowd stood on the beach.	Again he began to teach beside the sea. And a very large³⁴ crowd gathered³⁵ about him, so that he got into a boat³⁶ and sat in it on the sea, and the whole crowd was³⁷ beside the sea on the land.

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

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

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

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

Matthew 8:19, 20 (ESV)	Luke 9:57, 58 (ESV)
And a scribe came up and said to him, “Teacher, I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”	As⁴¹ they were going along the road, someone said to him, “I will follow you wherever you go.”⁴² And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”

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

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

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

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

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

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

Matthew 26:38, 39 (ESV)	Mark 14:34-36 (ESV)	Luke 22:41, 42 (ESV)
Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.” And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” [Table].	And he said to them, “My soul is very sorrowful, even to death. Remain here and watch.” And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him [Table]. And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.”	And he withdrew from them about a stone’s throw, and knelt down and prayed, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done” [Table].

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

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

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

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

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

Matthew 22:36b-40 (ESV)	Mark 12:29b-31 (ESV)	Luke 10:27, 28 (ESV)
“You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment [Table]. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” [Table]	“The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one [Table]. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’ [Table]. The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these” [Table].	“You shall love the Lord your God with all your heart and with all⁴⁹ your soul⁵⁰ and with all⁵¹ your strength⁵² and with all⁵³ your mind,⁵⁴ and your neighbor as yourself.” And [Jesus] said to him, “You have answered correctly; do this, and you will live.”

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

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

	αὐτοῦ Occurrences		ἑαυτοῦ Occurrences
	Total	Accusative Phrase	Total	Accusative Phrase
New Testament	1428	136	47	21
Matthew	267	90	2	0
Mark	163	46	0	0
Luke	249	72	12	6

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

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

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

Luke 14:26-28 (NET)	Luke 14:26-28 (KJV)
“If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple.	If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

Luke 14:26 (NET Parallel Greek)	Luke 14:26 (Stephanus Textus Receptus)	Luke 14:26 (Byzantine Majority Text)
εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφὰς ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναι μου μαθητής	ει τις ερχεται προς με και ου μισει τον πατερα εαυτου και την μητερα και την γυναικα και τα τεκνα και τους αδελφους και τας αδελφας ετι δε και την εαυτου ψυχην ου δυναται μου μαθητης ειναι	ει τις ερχεται προς με και ου μισει τον πατερα αυτου και την μητερα και την γυναικα και τα τεκνα και τους αδελφους και τας αδελφας ετι δε και την εαυτου ψυχην ου δυναται μου μαθητης ειναι

Whoever does not carry his own cross and follow me cannot be my disciple.

And whosoever doth not bear his cross, and come after me, cannot be my disciple.

Luke 14:27 (NET Parallel Greek)	Luke 14:27 (Stephanus Textus Receptus)	Luke 14:27 (Byzantine Majority Text)
ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ καὶ ἔρχεται ὀπίσω μου, οὐ δύναται εἶναι μου μαθητής	και οστις ου βασταζει τον σταυρον αυτου και ερχεται οπισω μου ου δυναται μου ειναι μαθητης	και οστις ου βασταζει τον σταυρον αυτου και ερχεται οπισω μου ου δυναται ειναι μου μαθητης

For which of you, wanting to build a tower, doesn’t sit down first and compute the cost to see if he has enough money to complete it?

For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

Luke 14:28 (NET Parallel Greek)	Luke 14:28 (Stephanus Textus Receptus)	Luke 14:28 (Byzantine Majority Text)
Τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει εἰς ἀπαρτισμόν	τις γαρ εξ υμων θελων πυργον οικοδομησαι ουχι πρωτον καθισας ψηφιζει την δαπανην ει εχει τα προς απαρτισμον	τις γαρ εξ υμων ο θελων πυργον οικοδομησαι ουχι πρωτον καθισας ψηφιζει την δαπανην ει εχει τα εις απαρτισμον

Luke 14:31, 32 (NET)	Luke 14:31, 32 (KJV)
Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with 10,000 to oppose the one coming against him with 20,000?	Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

Luke 14:31 (NET Parallel Greek)	Luke 14:31 (Stephanus Textus Receptus)	Luke 14:31 (Byzantine Majority Text)
Η τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾿ αὐτόν	η τις βασιλευς πορευομενος συμβαλειν ετερω βασιλει εις πολεμον ουχι καθισας πρωτον βουλευεται ει δυνατος εστιν εν δεκα χιλιασιν απαντησαι τω μετα εικοσι χιλιαδων ερχομενω επ αυτον	η τις βασιλευς πορευομενος συμβαλειν ετερω βασιλει εις πολεμον ουχι καθισας πρωτον βουλευεται ει δυνατος εστιν εν δεκα χιλιασιν απαντησαι τω μετα εικοσι χιλιαδων ερχομενω επ αυτον

If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace.

Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.

Luke 14:32 (NET Parallel Greek)	Luke 14:32 (Stephanus Textus Receptus)	Luke 14:32 (Byzantine Majority Text)
εἰ δὲ μή γε, ἔτι αὐτοῦ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾷ \|τὰ\| πρὸς εἰρήνην	ει δε μηγε ετι αυτου πορρω οντος πρεσβειαν αποστειλας ερωτα τα προς ειρηνην	ει δε μηγε ετι πορρω αυτου οντος πρεσβειαν αποστειλας ερωτα τα προς ειρηνην

Luke 8:19-21 (NET)	Luke 8:19-21 (KJV)
Now Jesus’ mother and his brothers came to him, but they could not get near him because of the crowd.	Then came to him his mother and his brethren, and could not come at him for the press.

Luke 8:19 (NET Parallel Greek)	Luke 8:19 (Stephanus Textus Receptus)	Luke 8:19 (Byzantine Majority Text)
Παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον	παρεγενοντο δε προς αυτον η μητηρ και οι αδελφοι αυτου και ουκ ηδυναντο συντυχειν αυτω δια τον οχλον	παρεγενοντο δε προς αυτον η μητηρ και οι αδελφοι αυτου και ουκ ηδυναντο συντυχειν αυτω δια τον οχλον

So he was told, “Your mother and your brothers are standing outside, wanting to see you.”

And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.

Luke 8:20 (NET Parallel Greek)	Luke 8:20 (Stephanus Textus Receptus)	Luke 8:20 (Byzantine Majority Text)
ἀπηγγέλη δὲ αὐτῷ· ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν θέλοντες σε	και απηγγελη αυτω λεγοντων η μητηρ σου και οι αδελφοι σου εστηκασιν εξω ιδειν σε θελοντες	και απηγγελη αυτω λεγοντων η μητηρ σου και οι αδελφοι σου εστηκασιν εξω ιδειν σε θελοντες

But he replied to them, “My mother and my brothers are those who hear the word of God and do it.”

And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

Luke 8:21 (NET Parallel Greek)	Luke 8:21 (Stephanus Textus Receptus)	Luke 8:21 (Byzantine Majority Text)
ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς· μήτηρ μου καὶ ἀδελφοί μου οὗτοι εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες	ο δε αποκριθεις ειπεν προς αυτους μητηρ μου και αδελφοι μου ουτοι εισιν οι τον λογον του θεου ακουοντες και ποιουντες αυτον	ο δε αποκριθεις ειπεν προς αυτους μητηρ μου και αδελφοι μου ουτοι εισιν οι τον λογον του θεου ακουοντες και ποιουντες αυτον

Matthew 13:1, 2 (NET)	Matthew 13:1, 2 (KJV)
On that day after Jesus went out of the house, he sat by the lake.	The same day went Jesus out of the house, and sat by the sea side.

Matthew 13:1 (NET Parallel Greek)	Matthew 13:1 (Stephanus Textus Receptus)	Matthew 13:1 (Byzantine Majority Text)
Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν	εν δε τη ημερα εκεινη εξελθων ο ιησους απο της οικιας εκαθητο παρα την θαλασσαν	εν δε τη ημερα εκεινη εξελθων ο ιησους απο της οικιας εκαθητο παρα την θαλασσαν

And such a large crowd gathered around him that he got into a boat to sit while the whole crowd stood on the shore.

And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

Matthew 13:2 (NET Parallel Greek)	Matthew 13:2 (Stephanus Textus Receptus)	Matthew 13:2 (Byzantine Majority Text)
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει	και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις το πλοιον εμβαντα καθησθαι και πας ο οχλος επι τον αιγιαλον ειστηκει	και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις το πλοιον εμβαντα καθησθαι και πας ο οχλος επι τον αιγιαλον ειστηκει

Mark 4:1 (NET)	Mark 4:1 (KJV)
Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while the whole crowd was on the shore by the lake.	And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.

Mark 4:1 (NET Parallel Greek)	Mark 4:1 (Stephanus Textus Receptus)	Mark 4:1 (Byzantine Majority Text)
Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν· καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν	και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην	και παλιν ηρξατο διδασκειν παρα την θαλασσαν και συνηχθη προς αυτον οχλος πολυς ωστε αυτον εμβαντα εις το πλοιον καθησθαι εν τη θαλασση και πας ο οχλος προς την θαλασσαν επι της γης ην

Matthew 12:46 (NET)	Matthew 12:46 (KJV)
While Jesus was still speaking to the crowds, his mother and brothers came and stood outside, asking to speak to him.	While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

Matthew 12:46 (NET Parallel Greek)	Matthew 12:46 (Stephanus Textus Receptus)	Matthew 12:46 (Byzantine Majority Text)
Ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῷ λαλῆσαι	ετι δε αυτου λαλουντος τοις οχλοις ιδου η μητηρ και οι αδελφοι αυτου ειστηκεισαν εξω ζητουντες αυτω λαλησαι	ετι δε αυτου λαλουντος τοις οχλοις ιδου η μητηρ και οι αδελφοι αυτου ειστηκεισαν εξω ζητουντες αυτω λαλησαι

Matthew 12:48 (NET)	Matthew 12:48 (KJV)
To the one who had said this, Jesus replied, “Who is my mother and who are my brothers?”	But he answered and said unto him that told him, Who is my mother? and who are my brethren?

Matthew 12:48 (NET Parallel Greek)	Matthew 12:48 (Stephanus Textus Receptus)	Matthew 12:48 (Byzantine Majority Text)
ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ· τίς ἐστιν ἡ μήτηρ μου καὶ τίνες εἰσὶν οἱ ἀδελφοί μου	ο δε αποκριθεις ειπεν τω ειποντι αυτω τις εστιν η μητηρ μου και τινες εισιν οι αδελφοι μου	ο δε αποκριθεις ειπεν τω ειποντι αυτω τις εστιν η μητηρ μου και τινες εισιν οι αδελφοι μου

Mark 3:31, 32 (NET)	Mark 3:31, 32 (KJV)
Then Jesus’ mother and his brothers came. Standing outside, they sent word to him, to summon him.	There came then his brethren and his mother, and, standing without, sent unto him, calling him.

Mark 3:31 (NET Parallel Greek)	Mark 3:31 (Stephanus Textus Receptus)	Mark 3:31 (Byzantine Majority Text)
Καὶ \|ἔρχεται\| ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν	ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον	ερχονται ουν οι αδελφοι και η μητηρ αυτου και εξω εστωτες απεστειλαν προς αυτον φωνουντες αυτον

A crowd was sitting around him and they said to him, “Look, your mother and your brothers are outside looking for you.”

And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.

Mark 3:32 (NET Parallel Greek)	Mark 3:32 (Stephanus Textus Receptus)	Mark 3:32 (Byzantine Majority Text)
καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ· ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου [καὶ αἱ ἀδελφαί σου] ἔξω ζητοῦσιν σε	και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου εξω ζητουσιν σε	και εκαθητο οχλος περι αυτον ειπον δε αυτω ιδου η μητηρ σου και οι αδελφοι σου και αι αδελφαι σου εξω ζητουσιν σε

Mark 3:20 (NET)	Mark 3:19b, 20 (KJV)
Now Jesus went home, and a crowd gathered so that they were not able to eat.	and they went into an house. (20) And the multitude cometh together again, so that they could not so much as eat bread.

Mark 3:20 (NET Parallel Greek)	Mark 3:19b, 20 (Stephanus Textus Receptus)	Mark 3:19b, 20 (Byzantine Majority Text)
Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [ὁ] ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν	και ερχονται εις οικον (20) και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν	και ερχονται εις οικον (20) και συνερχεται παλιν οχλος ωστε μη δυνασθαι αυτους μητε αρτον φαγειν

Luke 9:57 (NET)	Luke 9:57 (KJV)
As they were walking along the road, someone said to him, “I will follow you wherever you go.”	And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.

Luke 9:57 (NET Parallel Greek)	Luke 9:57 (Stephanus Textus Receptus)	Luke 9:57 (Byzantine Majority Text)
Καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῷ εἶπεν τις πρὸς αὐτόν· ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ	εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε	εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε

Luke 10:27 (NET)	Luke 10:27 (KJV)
The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.”	And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

Luke 10:27 (NET Parallel Greek)	Luke 10:27 (Stephanus Textus Receptus)	Luke 10:27 (Byzantine Majority Text)
ὁ δὲ ἀποκριθεὶς εἶπεν· ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης [τῆς] καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν	ο δε αποκριθεις ειπεν αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της ισχυος σου και εξ ολης της διανοιας σου και τον πλησιον σου ως σεαυτον	ο δε αποκριθεις ειπεν αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της ισχυος σου και εξ ολης της διανοιας σου και τον πλησιον σου ως σεαυτον

Back to Keep Yourselves From Idols, Part 2

Back to Luke 8:22-56

¹ 1 Corinthians 7:36 (ESV)

² 1 Corinthians 7:37, 38 (ESV) Table

³ The NET parallel Greek text and NA²⁸ had ἔτι τε καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ἔτι δε καὶ (KJV: yea, and).

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

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

⁶ The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus had τα προς and the Byzantine Majority Text had τα εις.

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

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

⁹ John 6:44a (ESV) Table

¹⁰ Luke 14:26a (ESV)

¹¹ Luke 14:26b (ESV)

¹² Luke 14:27a (ESV)

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

¹⁴ Luke 14:33b (ESV)

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

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

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

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

¹⁹ Luke 8:1a (ESV)

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

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

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

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

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

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

²⁶ The NET parallel Greek text and NA²⁸ had καὶ λέγουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον δε.

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

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

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

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

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

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

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

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

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

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

³⁷ The NET parallel Greek text and NA²⁸ had ἦσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ην.

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

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

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

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

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

⁴³ Mark 3:21b (ESV)

⁴⁴ Mark 3:31a (ESV)

⁴⁵ Mark 3:20b (ESV)

⁴⁶ Luke 14:26 (ESV)

⁴⁷ Luke 14:27 (ESV)

⁴⁸ Luke 14:33 (ESV)

⁴⁹ The NET parallel Greek text and NA²⁸ had ἐν ὅλῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξ ολης.

⁵⁰ The NET parallel Greek text and NA²⁸ had τῇ ψυχῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had της ψυχης.

⁵¹ The NET parallel Greek text and NA²⁸ had ἐν ὅλῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξ ολης.

⁵² The NET parallel Greek text and NA²⁸ had τῇ ἰσχύϊ here, where the Stephanus Textus Receptus and Byzantine Majority Text had της ισχυος.

⁵³ The NET parallel Greek text and NA²⁸ had ἐν ὅλῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξ ολης.

⁵⁴ The NET parallel Greek text and NA²⁸ had τῇ διανοίᾳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had της διανοιας.

⁵⁵ Matthew 19:25b, 26 (ESV) Table

⁵⁶ Philippians 2:13 (ESV) Table

Christianity, Part 15

Posted on May 15, 2024 by admin

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

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

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

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

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

The beginning of the next note (15) follows:

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

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

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

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

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

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

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

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

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

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

Chaim Bentorah continued:

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

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

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

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

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

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

Do Paul’s rhetorical questions limit πάντας?

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

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

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

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

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

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

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

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

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

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

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

And I…will draw all people to myself.

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

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

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

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

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

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

1 Corinthians 15:27a (NET Parallel Greek)	Psalm 8:6b (Septuagint BLB)	Psalm 8:7b (Septuagint Elpenor)
πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ	πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ
1 Corinthians 15:27a (NET)	Psalm 8:7b (NETS)	Psalm 8:7b (English Elpenor)
he has put everything in subjection under his feet	you subjected all under his feet	thou hast put all things under his feet

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

The table mentioned above follows.

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

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

Psalm 8:6 (Tanakh)	Psalm 8:6 (KJV)	Psalm 8:6 (NET)
Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:	Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:	you appoint them to rule over your creation; you have placed everything under their authority,

Psalm 8:6 (Septuagint BLB)	Psalm 8:7 (Septuagint Elpenor)
καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ
Psalm 8:7 (NETS)	Psalm 8:7 (English Elpenor)
And you set him over the works of your hands; you subjected all under his feet,	and thou hast set him over the works of thy hands: thou hast put all things under his feet:

1 Corinthians 14:40 (NET)	1 Corinthians 14:40 (KJV)
And do everything in a decent and orderly manner.	Let all things be done decently and in order.

1 Corinthians 14:40 (NET Parallel Greek)	1 Corinthians 14:40 (Stephanus Textus Receptus)	1 Corinthians 14:40 (Byzantine Majority Text)
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω	παντα ευσχημονως και κατα ταξιν γινεσθω	παντα ευσχημονως και κατα ταξιν γινεσθω

1 Corinthians 15:23 (NET)	1 Corinthians 15:23 (KJV)
But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him.	But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

1 Corinthians 15:23 (NET Parallel Greek)	1 Corinthians 15:23 (Stephanus Textus Receptus)	1 Corinthians 15:23 (Byzantine Majority Text)
῞Εκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ	εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι χριστου εν τη παρουσια αυτου	εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι του χριστου εν τη παρουσια αυτου

Back to Christianity, Part 14

¹ John 12:32 (ESV)

² NET note 14

³ 1 Corinthians 14:39 (ESV)

⁴ From “Contradiction: Women are to be silent in the church,” by Chaim Bentorah

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

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

⁷ Christianty, Part 14

⁸ Paul in Corinth; Romans, Part 2; Paul’s Religious Mind Revisited, Part 3; Sexual Immorality Revisited, Part 2

⁹ 1 Corinthians 2:2b (ESV) Table

¹⁰ Matthew 9:17; Mark 2:22; Luke 5:37, 38

¹¹ NET note 15

¹² 1 Corinthians 14:5a (ESV) Table

¹³ 1 Corinthians 12:29b, 30b (ESV)

¹⁴ 1 Corinthians 14:5a (ESV) Table

¹⁵ Luke 13:24 (ESV) Table

¹⁶ Ephesians 4:22b (ESV)

¹⁷ John 3:16, 17 (ESV) Table

¹⁸ Romans 9:16 (ESV) Table

¹⁹ John 14:6 (ESV)

²⁰ John 6:44a (ESV) Table

²¹ John 12:31 (ESV)

²² Romans 11:32 (ESV)

²³ 1 Corinthians 14:5a (ESV) Table

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

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

Christianity, Part 14

Posted on May 10, 2024 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And I will show you a still more excellent way.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Numbers 27:1 (Tanakh)	Numbers 27:1 (KJV)	Numbers 27:1 (NET)
Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.	Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.	Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 27:1 (Septuagint BLB)	Numbers 27:1 (Septuagint Elpenor)
καὶ προσελθοῦσαι αἱ θυγατέρες Σαλπααδ υἱοῦ Οφερ υἱοῦ Γαλααδ υἱοῦ Μαχιρ τοῦ δήμου Μανασση τῶν υἱῶν Ιωσηφ καὶ ταῦτα τὰ ὀνόματα αὐτῶν Μαλα καὶ Νουα καὶ Εγλα καὶ Μελχα καὶ Θερσα	ΚΑΙ προσελθοῦσαι αἱ θυγατέρες Σαλπαὰδ υἱοῦ ᾿Οφέρ, υἱοῦ Γαλαάδ, υἱοῦ Μαχίρ, τοῦ δήμου Μανασσῆ, τῶν υἱῶν ᾿Ιωσήφ (καὶ ταῦτα τὰ ὀνόματα αὐτῶν· Μααλὰ καὶ Νουὰ καὶ ᾿Εγλὰ καὶ Μελχὰ καὶ Θερσά)
Numbers 27:1 (NETS)	Numbers 27:1 (English Elpenor)
And when the daughters of Salpaad son of Hopher son of Galaad son of Machir of the division of Manasse of the sons of Ioseph came forward—and these were their names: Maala and Noua and Hegla and Melcha and Thersa—	And the daughters of Salpaad the son of Opher, the son of Galaad, the son of Machir, of the tribe of Manasse, of the sons of Joseph, came near; and these were their names, Maala, and Nua, and Egla, and Melcha, and Thersa;

Numbers 27:2 (Tanakh)	Numbers 27:2 (KJV)	Numbers 27:2 (NET)
And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:	And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,	And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Numbers 27:2 (Septuagint BLB)	Numbers 27:2 (Septuagint Elpenor)
καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι Ελεαζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν	καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι ᾿Ελεάζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν
Numbers 27:2 (NETS)	Numbers 27:2 (English Elpenor)
and when they stood before Moyses and before Eleazar the priest and before the rulers and before all the congregation, at the door of the tent of witness, they said,	and they stood before Moses, and before Eleazar the priest, and before the princes, and before all the congregation at the door of the tabernacle of witness, saying,

Numbers 27:3 (Tanakh)	Numbers 27:3 (KJV)	Numbers 27:3 (NET)
‘Our father died in the wilderness, and he was not among the company of them that gathered themselves together against HaShem in the company of Korah, but he died in his own sin; and he had no sons.	Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.	“Our father died in the wilderness, although he was not part of the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin, and he had no sons.

Numbers 27:3, 4 (Septuagint BLB)	Numbers 27:3 (Septuagint Elpenor)
ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι κυρίου ἐν τῇ συναγωγῇ Κορε ὅτι διὰ ἁμαρτίαν αὐτοῦ ἀπέθανεν καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ (4) μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν	ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ, καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι Κυρίου ἐν τῇ συναγωγῇ Κορέ, ὅτι δι’ ἁμαρτίαν αὐτοῦ ἀπέθανε, καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν
Numbers 27:3, 4 (NETS)	Numbers 27:3 (English Elpenor)
“Our father died in the wilderness, and he was not in the midst of the gathering that conspired against the Lord in the gathering of Kore, for he died for his sin, and he had no sons. (4) Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.”	Our father died in the wilderness, and he was not in the midst of the congregation that rebelled against the Lord in the gathering of Core; for he died for his own sin, and he had no sons. Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:4 (Tanakh)	Numbers 27:4 (KJV)	Numbers 27:4 (NET)
Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’	Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.	Why should the name of our father be lost from among his family because he had no son? Give us a possession among the relatives of our father.”

Numbers 27:4 (Septuagint BLB)	Numbers 27:3b (Septuagint Elpenor)
μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν	μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν
Numbers 27:4 (NETS)	Numbers 27:3b (English Elpenor)
Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.”	Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:5 (Tanakh)	Numbers 27:5 (KJV)	Numbers 27:5 (NET)
And Moses brought their cause before HaShem.	And Moses brought their cause before the LORD.	So Moses brought their case before the Lord.

Numbers 27:5 (Septuagint BLB)	Numbers 27:4 (Septuagint Elpenor)
καὶ προσήγαγεν Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι κυρίου	καὶ προσήγαγε Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι Κυρίου
Numbers 27:5 (NETS)	Numbers 27:4 (English Elpenor)
And Moyses brought their case before the Lord.	And Moses brought their case before the Lord.

Numbers 27:6 (Tanakh)	Numbers 27:6 (KJV)	Numbers 27:6 (NET)
And HaShem spoke unto Moses, saying:	And the LORD spake unto Moses, saying,	The Lord said to Moses:

Numbers 27:6 (Septuagint BLB)	Numbers 27:5 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων
Numbers 27:6 (NETS)	Numbers 27:5 (English Elpenor)
And the Lord spoke to Moyses, saying:	And the Lord spoke to Moses, saying,

Numbers 27:7 (Tanakh)	Numbers 27:7 (KJV)	Numbers 27:7 (NET)
‘The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.	The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.	“The daughters of Zelophehad have a valid claim. You must indeed give them possession of an inheritance among their father’s relatives, and you must transfer the inheritance of their father to them.

Numbers 27:7 (Septuagint BLB)	Numbers 27:6 (Septuagint Elpenor)
ὀρθῶς θυγατέρες Σαλπααδ λελαλήκασιν δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς	ὀρθῶς θυγατέρες Σαλπαὰδ λελαλήκασι· δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς
Numbers 27:7 (NETS)	Numbers 27:6 (English Elpenor)
Salpaad’s daughters have spoken correctly. You shall give to them as a gift a possession of inheritance in the midst of their father’s brothers, and you shall confer the allotment of their father on them.	The daughters of Salpaad have spoken rightly: thou shalt surely give them a possession of inheritance in the midst of their father’s brethren, and thou shalt assign their father’s inheritance to them.

1 Corinthians 14:5 (NET)	1 Corinthians 14:5 (KJV)
I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.	I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

1 Corinthians 14:5 (NET Parallel Greek)	1 Corinthians 14:5 (Stephanus Textus Receptus)	1 Corinthians 14:5 (Byzantine Majority Text)
θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ	θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευη ινα η εκκλησια οικοδομην λαβη	θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευει ινα η εκκλησια οικοδομην λαβη

1 Corinthians 14:33-35 (NET)	1 Corinthians 14:33-35 (KJV)
for God is not characterized by disorder but by peace. As in all the churches of the saints,	For God is not the author of confusion, but of peace, as in all churches of the saints.

1 Corinthians 14:33 (NET Parallel Greek)	1 Corinthians 14:33 (Stephanus Textus Receptus)	1 Corinthians 14:33 (Byzantine Majority Text)
οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων	ου γαρ εστιν ακαταστασιας ο θεος αλλ ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων	ου γαρ εστιν ακαταστασιας ο θεος αλλα ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων

the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says.

Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

1 Corinthians 14:34 (NET Parallel Greek)	1 Corinthians 14:34 (Stephanus Textus Receptus)	1 Corinthians 14:34 (Byzantine Majority Text)
αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει	αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει	αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει

If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church.

And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

1 Corinthians 14:35 (NET Parallel Greek)	1 Corinthians 14:35 (Stephanus Textus Receptus)	1 Corinthians 14:35 (Byzantine Majority Text)
εἰ δέ τι \|μαθεῖν\| θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ	ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν	ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν

1 Corinthians 14:37, 38 (NET)	1 Corinthians 14:37, 38 (KJV)
If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command.	If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

1 Corinthians 14:37 (NET Parallel Greek)	1 Corinthians 14:37 (Stephanus Textus Receptus)	1 Corinthians 14:37 (Byzantine Majority Text)
Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή	ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι του κυριου εισιν εντολαι	ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι κυριου εισιν εντολαι

If someone does not recognize this, he is not recognized.

But if any man be ignorant, let him be ignorant.

1 Corinthians 14:38 (NET Parallel Greek)	1 Corinthians 14:38 (Stephanus Textus Receptus)	1 Corinthians 14:38 (Byzantine Majority Text)
εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται	ει δε τις αγνοει αγνοειτω	ει δε τις αγνοει αγνοειτω

Revelation 2:19, 20 (NET)	Revelation 2:19, 20 (KJV)
‘I know your deeds: your love, faith, service, and steadfast endurance. In fact, your more recent deeds are greater than your earlier ones.	I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

Revelation 2:19 (NET Parallel Greek)	Revelation 2:19 (Stephanus Textus Receptus)	Revelation 2:19 (Byzantine Majority Text)
οἶδα σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων	οιδα σου τα εργα και την αγαπην και την διακονιαν και την πιστιν και την υπομονην σου και τα εργα σου και τα εσχατα πλειονα των πρωτων	οιδα σου τα εργα και την αγαπην και την πιστιν και την διακονιαν και την υπομονην σου και τα εργα σου τα εσχατα πλειονα των πρωτων

But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

Revelation 2:20 (NET Parallel Greek)	Revelation 2:20 (Stephanus Textus Receptus)	Revelation 2:20 (Byzantine Majority Text)
ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα	αλλ εχω κατα σου ολιγα οτι εας την γυναικα ιεζαβηλ την λεγουσαν εαυτην προφητιν διδασκειν και πλανασθαι εμους δουλους πορνευσαι και ειδωλοθυτα φαγειν	αλλ εχω κατα σου οτι αφεις την γυναικα σου ιεζαβελ η λεγει εαυτην προφητιν και διδασκει και πλανα τους εμους δουλους πορνευσαι και φαγειν ειδωλοθυτα

1 Corinthians 11:3 (NET)	1 Corinthians 11:3 (KJV)
But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.	But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

1 Corinthians 11:3 (NET Parallel Greek)	1 Corinthians 11:3 (Stephanus Textus Receptus)	1 Corinthians 11:3 (Byzantine Majority Text)
Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός	θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος	θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος

1 Corinthians 11:5 (NET)	1 Corinthians 11:5 (KJV)
But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head.	But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

1 Corinthians 11:5 (NET Parallel Greek)	1 Corinthians 11:5 (Stephanus Textus Receptus)	1 Corinthians 11:5 (Byzantine Majority Text)
πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ	πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη	πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη

1 Corinthians 12:28 (NET)	1 Corinthians 12:28 (KJV)
And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.	And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

1 Corinthians 12:28 (NET Parallel Greek)	1 Corinthians 12:28 (Stephanus Textus Receptus)	1 Corinthians 12:28 (Byzantine Majority Text)
Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν	και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων	και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων

1 Corinthians 12:31 (NET)	1 Corinthians 12:31 (KJV)
But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison.	But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

1 Corinthians 12:31 (NET Parallel Greek)	1 Corinthians 12:31 (Stephanus Textus Receptus)	1 Corinthians 12:31 (Byzantine Majority Text)
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. Καὶ ἔτι καθ᾿ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι	ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι	ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι

1 Corinthians 14:26 (NET)	1 Corinthians 14:26 (KJV)
What should you do then, brothers and sisters? When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church.	How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

1 Corinthians 14:26 (NET Parallel Greek)	1 Corinthians 14:26 (Stephanus Textus Receptus)	1 Corinthians 14:26 (Byzantine Majority Text)
Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω	τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γενεσθω	τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γινεσθω

1 Corinthians 7:13 (NET)	1 Corinthians 7:13 (KJV)
And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him.	And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

1 Corinthians 7:13 (NET Parallel Greek)	1 Corinthians 7:13 (Stephanus Textus Receptus)	1 Corinthians 7:13 (Byzantine Majority Text)
καὶ γυνὴ \|εἴ τις\| ἔχει ἄνδρα ἄπιστον καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾿ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα	και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον	και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον

Christianity, Part 15

¹ John 12:32 (ESV)

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

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

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

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

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

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

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

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

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

¹¹ The NET parallel Greek text and NA²⁸ had ἀγνοεῖται, a form of ἀγνοέω in the middle and passive voices and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had αγνοειτω (KJV: let him be ignorant) an imperative form in the active voice

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

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

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

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

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

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

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

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

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

²¹ 1 Corinthians 14:33b, 34 (ESV)

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

²³ 1 Corinthians 14:33a (ESV)

²⁴ 1 Corinthians 14:33 (KJV)

²⁵ Revelation 2:20a (ESV)

²⁶ 1 Corinthians 14:34a (ESV)

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

²⁸ 1 Corinthians 14:5 (ESV)

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

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

³¹ The NET parallel Greek text and NA²⁸ had μείζονα, a form of μείζων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κρειττονα (KJV: best), a form of κρείσσων.

³² 1 Corinthians 10:32a (ESV)

³³ 1 Corinthians 14:34a (ESV)

³⁴ 1 Corinthians 14:35a (ESV)

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

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

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

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

The Children of Promise, Part 2

Posted on April 27, 2024 by admin

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

Masoretic Text		Septuagint
Genesis 12:8, 9 (Tanakh)	Genesis 12:8, 9 (NET)	Genesis 12:8, 9 (NETS)	Genesis 12:8, 9 (English Elpenor)
And [Abram] removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem.	Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord.	And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord.	And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.
And Abram journeyed, going on still toward the South.	Abram continually journeyed by stages down to the Negev.	And Abram set out, and as he traveled he encamped in the wilderness.	And Abram departed and went and encamped in the wilderness.

This is how Abram saw the land that God promised I will show you:² he moved…and pitched his tent…he built an altar to the Lord and worshiped the Lord,³ day after week after month after year. By faith Abraham obeyed when he was called to go out to a place⁴ he would later receive as an inheritance, and he went out without understanding where he was going. By faith he lived as a foreigner in the promised land⁵ as though it were a foreign country, living in tents…⁶ You see that his faith was working together with his works and his faith was perfected by works.⁷

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

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

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

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

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

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

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

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

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

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

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

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

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

The obedience of faith practiced by the children of promise

Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν

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

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

The obedience practiced by the children of the flesh

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

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

Masoretic Text		Septuagint
Genesis 12:10, 11 (Tanakh)	Genesis 12:10, 11 (NET)	Genesis 12:10, 11 (NETS)	Genesis 12:10, 11 (English Elpenor)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land [Table].	There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.	And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land [Table].	And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon [Table].	As he approached Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman.	And it came about when Abram drew near to enter into Egypt that Abram said to his wife Sara, “I do know that your are a woman beautiful in countenance [Table],	And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

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

Masoretic Text		Septuagint
Genesis 12:12, 13 (Tanakh)	Genesis 12:12, 13 (NET)	Genesis 12:12, 13 (NETS)	Genesis 12:12, 13 (English Elpenor)
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive [Table].	When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive.	it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves [Table].	It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee’ [Table].	So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”	Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account” [Table],	Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

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

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

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

Masoretic Text		Septuagint
Genesis 12:14-17 (Tanakh)	Genesis 12:14-17 (NET)	Genesis 12:14-17 (NETS)	Genesis 12:14-17 (English Elpenor)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair [Table].	When Abram entered Egypt, the Egyptians saw that the woman was very beautiful.	And it came about when Abram entered into Egypt—as the Egyptians saw the woman, that she was very beautiful— [Table]	And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife that she was very beautiful–
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house [Table].	When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken into the household of Pharaoh,	that then the rulers of Pharao saw her and praised her to Pharao and brought her into Pharao’s house [Table].	that the princes of Pharao saw her, and praised her to Pharao and brought her into the house of Pharao.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels [Table].	and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.	And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels [Table].	And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife [Table].	But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife.	And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife [Table].	And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife.

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

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

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

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

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

I’ll continue with this in another essay.

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

Genesis 12:8 (Tanakh)	Genesis 12:8 (KJV)	Genesis 12:8 (NET)
And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem.	And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.	Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord.

Genesis 12:8 (BLB Septuagint)	Genesis 12:8 (Elpenor Septuagint)
καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατ᾽ ἀνατολὰς Βαιθηλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ Βαιθηλ κατὰ θάλασσαν καὶ Αγγαι κατ᾽ ἀνατολάς καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι κυρίου	καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατὰ ἀνατολὰς Βαιθὴλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ, Βαιθὴλ κατὰ θάλασσαν καὶ ᾿Αγγαὶ κατὰ ἀνατολάς· καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ Κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου
Genesis 12:8 (NETS)	Genesis 12:8 (English Elpenor)
And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord.	And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.

Genesis 12:9 (Tanakh)	Genesis 12:9 (KJV)	Genesis 12:9 (NET)
And Abram journeyed, going on still toward the South.	And Abram journeyed, going on still toward the south.	Abram continually journeyed by stages down to the Negev.

Genesis 12:9 (BLB Septuagint)	Genesis 12:9 (Elpenor Septuagint)
καὶ ἀπῆρεν Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ	καὶ ἀπῇρεν ῞Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ
Genesis 12:9 (NETS)	Genesis 12:9 (English Elpenor)
And Abram set out, and as he traveled he encamped in the wilderness.	And Abram departed and went and encamped in the wilderness.

Hebrews 11:8, 9 (NET)	Hebrews 11:8, 9 (KJV)
By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.	By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Hebrews 11:8 (NET Parallel Greek)	Hebrews 11:8 (Stephanus Textus Receptus)	Hebrews 11:8 (Byzantine Majority Text)
Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται	πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται	πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται

By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise.

By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

Hebrews 11:9 (NET Parallel Greek)	Hebrews 11:9 (Stephanus Textus Receptus)	Hebrews 11:9 (Byzantine Majority Text)
Πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς	πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης	πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης

Back to Matthew 8:23-34

¹ Romans 9:8 (NET)

² Genesis 12:1b (NET/NETS) Table

³ Genesis 12:8 (NET)

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

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

⁶ Hebrews 11:8, 9a (NET)

⁷ James 2:22 (NET)

⁸ Noun Cases: Dative Case, from GREEK NOUNS (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁹ Hebrews 11:1 (NET)

¹⁰ Mark 11:24 (NET) Table

¹¹ James 2:22 (NET)

¹² Genesis 12:1b (NET/NETS) Table

¹³ James 2:22 (NET)

¹⁴ Romans 11:36 (NET)

¹⁵ Grammatical Voice of Verbs: Passive Voice, from Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

¹⁶ Hebrews 11:10 (NET)

¹⁷ Genesis 12:1b (NET/NETS) Table

¹⁸ Ephesians 4:24b (NET)

¹⁹ Ephesians 4:22b (NET)

²⁰ Genesis 12:1b (NET/NETS) Table

²¹ Romans 7:21b (NET)

²² Genesis 12:1b (NET/NETS) Table

²³ Ephesians 4:22b (NET)

²⁴ Genesis 12:1b (NET/NETS) Table

²⁵ Genesis 12:2b (Tanakh) Table

²⁶ Genesis 12:2b (NET) Table

²⁷ Genesis 12:2b (NETS) Table

²⁸ Genesis 12:2b (English Elpenor) Table

²⁹ Ephesians 4:22b (NET)

αὐτοῦ and ἑαυτοῦ, Part 1

Posted on January 26, 2024 by admin

In another essay I understood τὴν παρθένον αὐτοῦ (ESV: his betrothed)¹ differently from τὴν ἑαυτοῦ παρθένον (ESV: her as his betrothed and his betrothed).² My decision was based primarily on Paul’s argument, but it isn’t the customary way these phrases have been translated into English. I want to do a survey of the occurrences of αὐτοῦ and ἑαυτοῦ in the New Testament, particularly when associated with an article and noun in the accusative case.

According to the Englishman’s Concordance on Bible Hub there are 1,428 occurrences of αὐτοῦ and 47 occurrences of ἑαυτοῦ [see Table below]. If I’ve counted and recognized the accusative case correctly, there are only 21 occurrences of ἑαυτοῦ flanked by an article and a noun in the accusative case [see Table below].

Matthew

With the caveats above regarding counting and my ability to recognize the accusative case in Greek, I found 267 occurrences of αὐτοῦ in the Gospel of Matthew. Only 90 of them were associated with an accusative phrase. There were 2 occurrences of ἑαυτοῦ, but neither were associated with an accusative phrase. In most occurrences αὐτοῦ followed the accusative phrase. There were 4 exceptions:

In Matthew 2:2 his star (ESV) was αὐτοῦ τὸν ἀστέρα. In Matthew 7:24 and 7:26 his house (ESV) was αὐτοῦ τὴν οἰκίαν. And in Matthew 26:51 his ear (ESV) was αὐτοῦ τὸ ὠτίον.

In 7 occurrences αὐτοῦ wasn’t translated (i.e., his usually) in the ESV: Matthew 3:4 εἶχεν τὸ ἔνδυμα αὐτοῦ was wore a garment. In Matthew 9:7 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ was and went home. In Matthew 9:16 τὸ πλήρωμα αὐτοῦ was the patch. In Matthew 22:24 τὴν γυναῖκα αὐτοῦ was the widow. In Matthew 24:51 καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει was …and put him with the hypocrites. In that place… In Matthew 27:30 τὴν κεφαλὴν αὐτοῦ was the head. And in Matthew 27:37 ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ was translated over his head they put the charge against him.

There were no occurrences of παρθένον in Matthew, so I latched onto τὴν γυναῖκα αὐτοῦ as a proxy. The phrase was translated his wife (ESV) in Matthew 1:24, 5:31, 5:32 [Table], 19:9 [Table] and 22:25. It was translated one’s wife (ESV) in Matthew 19:3 [Table] and (as mentioned above) the widow (ESV) in Matthew 22:24.

Both occurrences of ἑαυτοῦ are found in Jesus’ description of a wandering unclean spirit (Matthew 12:43-45 ESV):

When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. Then it goes and brings with it (ἑαυτοῦ) seven other spirits more evil than itself (ἑαυτοῦ), and they enter and dwell there, and the last state of that person is worse than the first. So also will it be with this evil generation.

Here ἑαυτοῦ was translated it (KJV: himself) and itself (KJV: himself), rather than his own like most occurrences of ἑαυτοῦ associated with an accusative phrase [see Table below]. As a matter of interest, τὰ ἱμάτια αὐτοῦ in Matthew 27:31 was translated his own clothes (ESV).

Mark

I found 163 occurrences of αὐτοῦ in the Gospel of Mark. Only 46 of them were associated with an accusative phrase. There were no occurrences of ἑαυτοῦ. In most occurrences αὐτοῦ followed the accusative phrase. There were 4 exceptions:

In Mark 7:19 his heart (ESV) was αὐτοῦ εἰς τὴν καρδίαν. In Mark 14:47 his ear (ESV) was αὐτοῦ τὸ ὠτάριον. In Mark 14:65 his face (ESV) was αὐτοῦ τὸ πρόσωπον. And in Mark 15:19 his head (ESV) was αὐτοῦ τὴν κεφαλὴν.

Only 1 occurrence of αὐτοῦ wasn’t translated (i.e., his usually) in the ESV: Mark 13:34 ἀφεὶς τὴν οἰκίαν αὐτοῦ was when he leaves home. There were no occurrences of παρθένον in Mark, so again I used τὴν γυναῖκα αὐτοῦ as a proxy. The phrase was translated his wife (ESV) in Mark 10:11.

Luke

I found 249 occurrences of αὐτοῦ in the Gospel of Luke. Only 72 of them were associated with an accusative phrase. In all of those occurrences αὐτοῦ followed the accusative phrase. There were 5 occurrences where αὐτοῦ was not translated (i.e., his usually) in the ESV:

In Luke 1:58 ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾿ αὐτῆς was that the Lord had shown great mercy to her. In Luke 2:21 καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς was he was called Jesus. In Luke 5:25 ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν was and went home, glorifying God. In Luke 12:46 καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει was and put him with the unfaithful. And in Luke 15:20 καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ was translated and ran and embraced him.

There were 12 occurrences of ἑαυτοῦ, 7 of which were associated with an accusative phrase [see Table below]. The first occurrence follows (Luke 2:1, 3-5 ESV).

In those days a decree went out from Caesar Augustus that all the world should be registered…And all went to be registered, each to his own³ (ἑαυτοῦ) town. And Joseph also went up from Galilee, from the town of Nazareth,⁴ to Judea, to the city of David,⁵ which is called Bethlehem, because he was of the house and lineage of David,⁶ to be registered with Mary, his betrothed⁷ (τῇ ἐμνηστευμένῃ αὐτῷ), who was with child.

Here, the Greek word translated his own was ἑαυτοῦ (NET Parallel Greek and NA²⁸) or ιδιαν (Stephanus Textus Receptus and Byzantine Majority Text). It is fairly clear why Luke chose τὴν ἑαυτοῦ πόλιν (or, την ιδιαν πολιν) rather than τὴν πόλιν αὐτοῦ. The latter implies current residence, i.e., the town of Nazareth. The words ἑαυτοῦ or ιδιαν alert the reader that Joseph had a different relationship to this particular town: because [Joseph] was of the house and lineage of David he went to be registered to the city of David, which is called Bethlehem.

The next occurrence is similar, though more subtle (Luke 11:21, 22 ESV).

When a strong man, fully armed, guards his own (ἑαυτοῦ) palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil [Table].

Here again, the Greek word translated his own was ἑαυτοῦ: his goods (τὰ ὑπάρχοντα αὐτοῦ) are safe When a strong man, fully armed, guards his own palace (τὴν ἑαυτοῦ αὐλήν). Why did Luke choose τὴν ἑαυτοῦ αὐλήν rather than τὴν αὐλήν αὐτοῦ? Matthew and Mark chose τὴν οἰκίαν τοῦ ἰσχυροῦ (a strong man’s house)⁸ until someone bound the strongman. Then it became τὴν οἰκίαν αὐτοῦ (his house).⁹

I think Luke’s choice highlights that his palace, before it was taken from him, was not merely the current residence of the strong man, but in some sense it shared his identity, like Joseph’s relationship to Bethlehem. It was “the of himself palace” or “the palace of himself” in ways that his goods (τὰ ὑπάρχοντα αὐτοῦ), his armor (τὴν πανοπλίαν αὐτοῦ) and his spoil (τὰ σκῦλα αὐτοῦ) were not.

This is borne out in the next occurrence, where ἑαυτοῦ, when not part of an accusative phrase, is simply “oneself” in the genitive case (Luke 11:26 ESV):

Then [the unclean spirit]¹⁰ goes and brings seven other spirits more evil than itself (ἑαυτοῦ), and they enter¹¹ and dwell there. And the last state of that person is worse than the first.

The next occurrence of ἑαυτοῦ was a little more difficult to grasp (Luke 13:18, 19 ESV):

He said therefore,¹² “What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his (ἑαυτοῦ) garden, and it grew and became a tree,¹³ and the birds of the air made nests in its branches.”

The Greek words translated his garden were κῆπον ἑαυτοῦ: literally, “garden of himself.” Neither Matthew’s nor Mark’s Gospel account seemed particularly helpful at first (Matthew 13:31, 32 ESV):

He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants (τῶν λαχάνων) and becomes a tree, so that the birds of the air come and make nests in its branches.”

In Matthew’s account Jesus’ parable described ἡ βασιλεία τῶν οὐρανῶν (The kingdom of heaven; literally, heavens) rather than ἡ βασιλεία τοῦ θεοῦ (the kingdom of God). He wrote of a man who ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ (sowed in his field) rather than ἔβαλεν εἰς κῆπον ἑαυτοῦ (sowed in his garden). Am I straining gnats, I wondered, trying to distinguish between two interchangeable words: αὐτοῦ and ἑαυτοῦ?

Mark wrote (Mark 4:30-32 ESV):

And he said, “With what¹⁴ can we compare the kingdom of God, or what¹⁵ parable shall we use¹⁶ for it? It is like a grain of mustard seed, which, when sown on the ground, is the smallest¹⁷ of all the seeds¹⁸ on earth, yet when it is sown it grows up and becomes larger than all the garden plants (τῶν λαχάνων) and puts out large branches, so that the birds of the air can make nests in its shade.”

In Mark’s account there was no mention of a man or a garden beyond τῶν λαχάνων (ESV: the garden plants), just a general description of an event: ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς (ESV: which, when sown on the ground). He (and Matthew, for that matter) seemed more focused on the contrast of a tiny seed to a tree with large branches. Of course, I began to take that contrast more personally than I recall before, puzzling over Luke’s man who sowed that tiny seed in the “garden of himself.”

“If you’re really out there, I really want to know you,”¹⁹ was a tiny seed. I voiced the words in prayer, but they didn’t originate with me. I had no clue I was asking for eternal life as Jesus understood it. Even as that tiny seed began to grow into an insatiable appetite for the Bible, even as I labored to set the Gospels to music, I was too dull-witted to make the connection. Only when I sang the words for a more literate friend, and he commented on them,²⁰ did I begin to understand—this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent²¹—as Jesus’ definition of eternal life.

Over the past forty-five years that knowledge of the only true God, and Jesus Christ whom [He has] sent has grown considerably. From time to time I get a flash of the whole, but that vision is too immense for me to hold on to for very long. Most of the time I wander around in Him as He leads me through the Bible, focusing on details like why Luke used ἑαυτοῦ rather than αὐτοῦ, marveling at the connections that are made, like so many branches of a tree: for “‘In him we live and move and have our being.’”²²

Jesus seemed distressed when Philip said to him, “Lord, show us the Father, and it is enough for us” (John 14:8-11 ESV).

Jesus said to him, “Have I been with you so long,²³ and you still do not know me, Philip? Whoever has seen me has seen the Father. How²⁴ can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works [Table]. Believe me that I am in the Father and the Father is in me, or else believe²⁵ on account of the works themselves.

So, Luke’s choice of the word ἑαυτοῦ refocused my attention. Jesus wasn’t talking about mustard seeds, or fields, or trees, or even nesting birds specifically, but the kingdom of God (or the kingdom of heaven). Even more to the point, He described that kingdom’s formation and growth from a tiny seed within an individual: εἰς κῆπον ἑαυτοῦ: literally, “into [the] garden of himself.”

Though, I’m skipping ahead a bit, Paul chose ἑαυτοῦ to describe God’s kingdom (1 Thessalonians 2:11, 12 ESV):

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

The Greek words translated into his own kingdom were εἰς τὴν ἑαυτοῦ βασιλείαν, literally, “into the of himself kingdom” or “into the kingdom of himself.” Abide in me, and I in you, Jesus said. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.²⁶ And He promised (John 15:7, 8 ESV):

If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples [Table].

And Paul wrote (2 Corinthians 5:16-21 ESV):

From now on, therefore, we regard no one according to the flesh. Even though²⁷ we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come [Table]. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation [Table]; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God [Table].

The Greek verb translated we might become was γενώμεθα, a form of γίνομαι in the subjunctive mood:

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.

The Greek conjunction translated so that was ἵνα. This is a purpose clause and “should be viewed as a definite outcome that will happen.” The most important words effecting that outcome are ἐν αὐτῷ, in him: not on our own or by our own efforts, not apart from Him, but in Him. Abiding, remaining, staying in Him causes the seed of his word to grow into the kingdom of God in the garden of ourselves.

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

	αὐτοῦ Occurrences		ἑαυτοῦ Occurrences
	Total	Accusative Phrase	Total	Accusative Phrase
New Testament	1428	136	47	21
Matthew	267	90	2	0
Mark	163	46	0	0
Luke	249	72	12	6

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Matthew
Reference	NET Parallel Greek	ESV
Matthew 1:2	τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	Judah and his brothers
Matthew 1:11	τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	Jechoniah and his brothers
Matthew 1:21	καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν	you shall call his name Jesus
Matthew 1:21	αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	for he will save his people from their sins
Matthew 1:23	καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ	they shall call his name Immanuel
Matthew 1:24	παρέλαβεν τὴν γυναῖκα αὐτοῦ	he took his wife
Matthew 1:25	ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν	he called his name Jesus
Matthew 2:2	εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα	For we saw his star
Matthew 2:13	παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	take the child and his mother
Matthew 2:14	παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	took the child and his mother
Matthew 2:20	παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	take the child and his mother
Matthew 2:21	παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ	took the child and his mother
Matthew 3:3	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight
Matthew 3:4	ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου	John wore a garment of camel’s hair
Matthew 3:4	καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ	and a leather belt around his waist
Matthew 3:7	ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα \|αὐτοῦ\|	But when he saw many of the Pharisees and Sadducees coming to his baptism
Matthew 3:12	καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ	and he will clear his threshing floor
Matthew 3:12	καὶ συνάξει τὸν σῖτον αὐτοῦ	and gather his wheat
Matthew 4:18	καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ	and Andrew his brother
Matthew 4:21	καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	and John his brother
Matthew 5:2	καὶ ἀνοίξας τὸ στόμα αὐτοῦ	And he opened his mouth
Matthew 5:31	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	Whoever divorces his wife
Matthew 5:32	πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ	everyone who divorces his wife
Matthew 5:45	ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς	For he makes his sun rise on the evil
Matthew 6:27	προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα	add a single hour to his span of life
Matthew 6:33	καὶ τὴν δικαιοσύνην αὐτοῦ	and his righteousness
Matthew 7:24	ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν	who built his house on the rock
Matthew 7:26	ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον	who built his house on the sand
Matthew 8:14	εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν	he saw his mother-in-law lying sick with a fever.
Matthew 9:7	ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ	he rose and went home.
Matthew 9:16	αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου	for the patch tears away from the garment
Matthew 9:38	ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ	to send out laborers into his harvest
Matthew 10:24	οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ	nor a servant above his master
Matthew 10:38	ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ	whoever does not take his cross
Matthew 10:39	ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν	Whoever finds his life will lose it
Matthew 10:39	ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	whoever loses his life for my sake will find it.
Matthew 10:42	οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ	he will by no means lose his reward.
Matthew 12:19	οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ	nor will anyone hear his voice in the streets
Matthew 12:29	καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι	and plunder his goods
Matthew 12:29	καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	Then indeed he may plunder his house.
Matthew 12:33	Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν	Either make the tree good and its fruit good
Matthew 12:33	ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν	or make the tree bad and its fruit bad
Matthew 12:49	καὶ ἐκτείνας τὴν χεῖρα \|αὐτοῦ\|	And stretching out his hand
Matthew 12:49	ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν	toward his disciples, he said
Matthew 13:41	ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ	The Son of Man will send his angels
Matthew 13:54	καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ	and coming to his hometown
Matthew 15:6	οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ	he need not honor his father
Matthew 15:32	Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς (NA²⁸: Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ)	Then Jesus called his disciples to him
Matthew 16:13	ἠρώτα τοὺς μαθητὰς αὐτοῦ	he asked his disciples
Matthew 16:24	ἀράτω τὸν σταυρὸν αὐτοῦ	take up his cross
Matthew 16:25	ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν	For whoever would save his life will lose it
Matthew 16:25	ὃς δ᾿ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	but whoever loses his life for my sake will find it
Matthew 16:27	καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ	and then he will repay each person according to what he has done
Matthew 17:1	καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	and John his brother
Matthew 17:27	καὶ ἀνοίξας τὸ στόμα αὐτοῦ	and when you open its mouth
Matthew 18:6	συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ	it would be better for him to have a great millstone fastened around his neck
Matthew 19:3	εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ	Is it lawful to divorce one’s wife
Matthew 19:9	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	whoever divorces his wife
Matthew 20:1	μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ	to hire laborers for his vineyard
Matthew 20:2	ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ	he sent them into his vineyard.
Matthew 20:28	καὶ δοῦναι τὴν ψυχὴν αὐτοῦ	and to give his life
Matthew 21:34	ἀπέστειλεν τοὺς δούλους αὐτοῦ	he sent his servants
Matthew 21:34	λαβεῖν τοὺς καρποὺς αὐτοῦ	to get his fruit
Matthew 21:35	καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ	And the tenants took his servants
Matthew 21:37	ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ	Finally he sent his son to them
Matthew 21:38	καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ	and have his inheritance
Matthew 21:45	Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ	When the chief priests and the Pharisees heard his parables
Matthew 22:3	καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ	and sent his servants
Matthew 22:5	ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ	another to his business
Matthew 22:6	οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ	while the rest seized his servants
Matthew 22:7	καὶ πέμψας τὰ στρατεύματα αὐτοῦ	and he sent his troops
Matthew 22:24	ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ	his brother must marry the widow
Matthew 22:25	ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ	left his wife to his brother
Matthew 24:18	ἆραι τὸ ἱμάτιον αὐτοῦ	to take his cloak
Matthew 24:31	καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ	And he will send out his angels
Matthew 24:31	καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ	and they will gather his elect
Matthew 24:43	καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ	and would not have let his house be broken into
Matthew 24:49	καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ	and begins to beat his fellow servants
Matthew 24:51	καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτ	…and put him with the hypocrites. In that place…
Matthew 25:14	καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ	and entrusted to them his property
Matthew 26:51	ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ	stretched out his hand and drew his sword
Matthew 26:51	ἀφεῖλεν αὐτοῦ τὸ ὠτίον	and cut off his ear
Matthew 26:65	τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ	Then the high priest tore his robes
Matthew 26:67	Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ	Then they spit in his face
Matthew 27:30	καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ	and struck him on the head
Matthew 27:31	καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ	and put his own clothes on him
Matthew 27:32	ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ	to carry his cross
Matthew 27:35	διεμερίσαντο τὰ ἱμάτια αὐτοῦ	they divided his garments
Matthew 27:37	ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ	over his head they put the charge against him
Matthew 27:53	καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ	and coming out of the tombs after his resurrection

Occurrences of αὐτοῦ preceding or following a phrase in the accusative case in Mark
Reference	NET Parallel Greek	ESV
Mark 1:3	εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	make his paths straight
Mark 1:6	ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ	a leather belt around his waist
Mark 1:19	Ἰωάννην τὸν ἀδελφὸν αὐτοῦ	John his brother
Mark 1:41	ἐκτείνας τὴν χεῖρα αὐτοῦ	he stretched out his hand
Mark 3:27	τὰ σκεύη αὐτοῦ διαρπάσαι	and plunder his goods
Mark 3:27	καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	Then indeed he may plunder his house.
Mark 4:32	ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν	so that the birds of the air can make nests in its shade
Mark 5:22	πίπτει πρὸς τοὺς πόδας αὐτοῦ	he fell at his feet
Mark 6:1	καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ	and came to his hometown
Mark 6:14	φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ	for Jesus’ name had become known
Mark 6:27	ἐνέγκαι τὴν κεφαλὴν αὐτοῦ	to bring John’s head
Mark 6:28	καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι	and brought his head on a platter
Mark 6:29	ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ	they came and took his body
Mark 6:41	καὶ ἐδίδου τοῖς μαθηταῖς (NA²⁸: καὶ ἐδίδου τοῖς μαθηταῖς [αὐτοῦ])	and gave them to the disciples
Mark 6:45	εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον	Immediately he made his disciples get into the boat
Mark 7:19	ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν	since it enters not his heart
Mark 7:25	ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ	and came and fell down at his feet
Mark 7:33	ἔβαλεν τοὺς δακτύλους αὐτοῦ	he put his fingers
Mark 7:33	εἰς τὰ ὦτα αὐτοῦ	into his ears
Mark 8:23	καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ	and when he had spit on his eyes
Mark 8:25	εἶτα πάλιν \|ἐπέθηκεν\| τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ	Then Jesus laid his hands on his eyes again
Mark 8:26	καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ	And he sent him to his home
Mark 8:27	καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ	And on the way he asked his disciples
Mark 8:33	ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ	But turning and seeing his disciples
Mark 8:34	καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι	and take up his cross and follow me
Mark 8:35	ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν \|αὐτοῦ\| σῶσαι	For whoever would save his life
Mark 8:35	ὃς δ᾿ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ	but whoever loses his life
Mark 8:36	καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ	and forfeit his soul
Mark 9:21	καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ	And Jesus asked his father
Mark 9:31	ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ	for he was teaching his disciples
Mark 9:41	οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ	will by no means lose his reward
Mark 9:42	περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ	a great millstone were hung around his neck
Mark 10:7	ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ	Therefore a man shall leave his father
Mark 10:11	ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ	Whoever divorces his wife
Mark 10:45	καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν	and to give his life as a ransom for many
Mark 10:50	ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ	And throwing off his cloak
Mark 12:43	καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ	And he called his disciples
Mark 13:16	ἆραι τὸ ἱμάτιον αὐτοῦ	to take his cloak
Mark 13:27	καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ]	and gather his elect
Mark 13:34	ἀφεὶς τὴν οἰκίαν αὐτοῦ	when he leaves home
Mark 13:34	ἑκάστῳ τὸ ἔργον αὐτοῦ	each with his work
Mark 14:47	καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον	and cut off his ear
Mark 14:65	καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον	and to cover his face
Mark 15:19	καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν	And they were striking his head
Mark 15:21	ἄρῃ τὸν σταυρὸν αὐτοῦ	to carry his cross
Mark 15:24	καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ	and divided his garments

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

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

Tables comparing Matthew 7:24; 22:24; 1:24; 22:25; Mark 14:65; 10:11; Luke 2:3-5; Matthew 12:29; Luke 11:26; 13:18, 19; Mark 4:30, 31; John 14:9; 14:11 and 2 Corinthians 5:16 in the NET and KJV follow.

Matthew 7:24 (NET)	Matthew 7:24 (KJV)
“Everyone who hears these words of mine and does them is like a wise man who built his house on rock.	Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:

Matthew 7:24 (NET Parallel Greek)	Matthew 7:24 (Stephanus Textus Receptus)	Matthew 7:24 (Byzantine Majority Text)
Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους \|τούτους\| καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν	πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ανδρι φρονιμω οστις ωκοδομησεν την οικιαν αυτου επι την πετραν	πας ουν οστις ακουει μου τους λογους τουτους και ποιει αυτους ομοιωσω αυτον ανδρι φρονιμω οστις ωκοδομησεν την οικιαν αυτου επι την πετραν

Matthew 22:24 (NET)	Matthew 22:24 (KJV)
“Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children for his brother.’	Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Matthew 22:24 (NET Parallel Greek)	Matthew 22:24 (Stephanus Textus Receptus)	Matthew 22:24 (Byzantine Majority Text)
λέγοντες· διδάσκαλε, Μωϋσῆς εἶπεν· ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ	λεγοντες διδασκαλε μωσης ειπεν εαν τις αποθανη μη εχων τεκνα επιγαμβρευσει ο αδελφος αυτου την γυναικα αυτου και αναστησει σπερμα τω αδελφω αυτου	λεγοντες διδασκαλε μωσης ειπεν εαν τις αποθανη μη εχων τεκνα επιγαμβρευσει ο αδελφος αυτου την γυναικα αυτου και αναστησει σπερμα τω αδελφω αυτου

Matthew 1:24 (NET)	Matthew 1:24 (KJV)
When Joseph awoke from sleep he did what the angel of the Lord told him. He took his wife,	Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

Matthew 1:24 (NET Parallel Greek)	Matthew 1:24 (Stephanus Textus Receptus)	Matthew 1:24 (Byzantine Majority Text)
ἐγερθεὶς δὲ \|ὁ\| Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ	διεγερθεις δε ο ιωσηφ απο του υπνου εποιησεν ως προσεταξεν αυτω ο αγγελος κυριου και παρελαβεν την γυναικα αυτου	διεγερθεις δε ο ιωσηφ απο του υπνου εποιησεν ως προσεταξεν αυτω ο αγγελος κυριου και παρελαβεν την γυναικα αυτου

Matthew 22:25 (NET)	Matthew 22:25 (KJV)
Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.	Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

Matthew 22:25 (NET Parallel Greek)	Matthew 22:25 (Stephanus Textus Receptus)	Matthew 22:25 (Byzantine Majority Text)
ἦσαν δὲ παρ᾿ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ	ησαν δε παρ ημιν επτα αδελφοι και ο πρωτος γαμησας ετελευτησεν και μη εχων σπερμα αφηκεν την γυναικα αυτου τω αδελφω αυτου	ησαν δε παρ ημιν επτα αδελφοι και ο πρωτος γαμησας ετελευτησεν και μη εχων σπερμα αφηκεν την γυναικα αυτου τω αδελφω αυτου

Mark 14:65 (NET)	Mark 14:65 (KJV)
Then some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat him.	And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

Mark 14:65 (NET Parallel Greek)	Mark 14:65 (Stephanus Textus Receptus)	Mark 14:65 (Byzantine Majority Text)
Καὶ ἤρξαντο τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ· προφήτευσον, καὶ οἱ ὑπηρέται ραπίσμασιν αὐτὸν ἔλαβον	και ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον	και ηρξαντο τινες εμπτυειν αυτω και περικαλυπτειν το προσωπον αυτου και κολαφιζειν αυτον και λεγειν αυτω προφητευσον και οι υπηρεται ραπισμασιν αυτον εβαλλον

Mark 10:11 (NET)	Mark 10:11 (KJV)
So he told them, “Whoever divorces his wife and marries another commits adultery against her.	And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

Mark 10:11 (NET Parallel Greek)	Mark 10:11 (Stephanus Textus Receptus)	Mark 10:11 (Byzantine Majority Text)
καὶ λέγει αὐτοῖς· ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ᾿ αὐτήν	και λεγει αυτοις ος εαν απολυση την γυναικα αυτου και γαμηση αλλην μοιχαται επ αυτην	και λεγει αυτοις ος εαν απολυση την γυναικα αυτου και γαμηση αλλην μοιχαται επ αυτην

Luke 2:3-5 (NET)	Luke 2:3-5 (KJV)
Everyone went to his own town to be registered.	And all went to be taxed, every one into his own city.

Luke 2:3 (NET Parallel Greek)	Luke 2:3 (Stephanus Textus Receptus)	Luke 2:3 (Byzantine Majority Text)
καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν	και επορευοντο παντες απογραφεσθαι εκαστος εις την ιδιαν πολιν	και επορευοντο παντες απογραφεσθαι εκαστος εις την ιδιαν πολιν

So Joseph also went up from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was of the house and family line of David.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

Luke 2:4 (NET Parallel Greek)	Luke 2:4 (Stephanus Textus Receptus)	Luke 2:4 (Byzantine Majority Text)
Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ	ανεβη δε και ιωσηφ απο της γαλιλαιας εκ πολεως ναζαρετ εις την ιουδαιαν εις πολιν δαβιδ ητις καλειται βηθλεεμ δια το ειναι αυτον εξ οικου και πατριας δαβιδ	ανεβη δε και ιωσηφ απο της γαλιλαιας εκ πολεως ναζαρετ εις την ιουδαιαν εις πολιν δαυιδ ητις καλειται βηθλεεμ δια το ειναι αυτον εξ οικου και πατριας δαυιδ

He went to be registered with Mary, who was promised in marriage to him, and who was expecting a child.

To be taxed with Mary his espoused wife, being great with child.

Luke 2:5 (NET Parallel Greek)	Luke 2:5 (Stephanus Textus Receptus)	Luke 2:5 (Byzantine Majority Text)
ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ	απογραψασθαι συν μαριαμ τη μεμνηστευμενη αυτω γυναικι ουση εγκυω	απογραψασθαι συν μαριαμ τη μεμνηστευμενη αυτω γυναικι ουση εγκυω

Matthew 12:29 (NET)	Matthew 12:29 (KJV)
How else can someone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.	Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Matthew 12:29 (NET Parallel Greek)	Matthew 12:29 (Stephanus Textus Receptus)	Matthew 12:29 (Byzantine Majority Text)
ἢ πῶς δύναται τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	η πως δυναται τις εισελθειν εις την οικιαν του ισχυρου και τα σκευη αυτου διαρπασαι εαν μη πρωτον δηση τον ισχυρον και τοτε την οικιαν αυτου διαρπασει	η πως δυναται τις εισελθειν εις την οικιαν του ισχυρου και τα σκευη αυτου διαρπασαι εαν μη πρωτον δηση τον ισχυρον και τοτε την οικιαν αυτου διαρπασει

Luke 11:26 (NET)	Luke 11:26 (KJV)
Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first.”	Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

Luke 11:26 (NET Parallel Greek)	Luke 11:26 (Stephanus Textus Receptus)	Luke 11:26 (Byzantine Majority Text)
τότε πορεύεται καὶ παραλαμβάνει ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ἑπτὰ καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων	τοτε πορευεται και παραλαμβανει επτα ετερα πνευματα πονηροτερα εαυτου και εισελθοντα κατοικει εκει και γινεται τα εσχατα του ανθρωπου εκεινου χειρονα των πρωτων	τοτε πορευεται και παραλαμβανει επτα ετερα πνευματα πονηροτερα εαυτου και ελθοντα κατοικει εκει και γινεται τα εσχατα του ανθρωπου εκεινου χειρονα των πρωτων

Luke 13:18, 19 (NET)	Luke 13:18, 19 (KJV)
Thus Jesus asked, “What is the kingdom of God like? To what should I compare it?	Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

Luke 13:18 (NET Parallel Greek)	Luke 13:18 (Stephanus Textus Receptus)	Luke 13:18 (Byzantine Majority Text)
Ἔλεγεν οὖν· τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ καὶ τίνι ὁμοιώσω αὐτήν	ελεγεν δε τινι ομοια εστιν η βασιλεια του θεου και τινι ομοιωσω αυτην	ελεγεν δε τινι ομοια εστιν η βασιλεια του θεου και τινι ομοιωσω αυτην

It is like a mustard seed that a man took and sowed in his garden. It grew and became a tree, and the wild birds nested in its branches.”

It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

Luke 13:19 (NET Parallel Greek)	Luke 13:19 (Stephanus Textus Receptus)	Luke 13:19 (Byzantine Majority Text)
ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ἠύξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ	ομοια εστιν κοκκω σιναπεως ον λαβων ανθρωπος εβαλεν εις κηπον εαυτου και ηυξησεν και εγενετο εις δενδρον μεγα και τα πετεινα του ουρανου κατεσκηνωσεν εν τοις κλαδοις αυτου	ομοια εστιν κοκκω σιναπεως ον λαβων ανθρωπος εβαλεν εις κηπον εαυτου και ηυξησεν και εγενετο εις δενδρον μεγα και τα πετεινα του ουρανου κατεσκηνωσεν εν τοις κλαδοις αυτου

Mark 4:30, 31 (NET)	Mark 4:30, 31 (KJV)
He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?	And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

Mark 4:30 (NET Parallel Greek)	Mark 4:30 (Stephanus Textus Receptus)	Mark 4:30 (Byzantine Majority Text)
Καὶ ἔλεγεν· πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν	και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην	και ελεγεν τινι ομοιωσωμεν την βασιλειαν του θεου η εν ποια παραβολη παραβαλωμεν αυτην

It is like a mustard seed that when sown in the ground, even though it is the smallest of all the seeds in the ground—

It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:

Mark 4:31 (NET Parallel Greek)	Mark 4:31 (Stephanus Textus Receptus)	Mark 4:31 (Byzantine Majority Text)
ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς	ως κοκκω σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης	ως κοκκον σιναπεως ος οταν σπαρη επι της γης μικροτερος παντων των σπερματων εστιν των επι της γης

John 14:9 (NET)	John 14:9 (KJV)
Jesus replied, “Have I been with you for so long and yet you have not known me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?	Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

John 14:9 (NET Parallel Greek)	John 14:9 (Stephanus Textus Receptus)	John 14:9 (Byzantine Majority Text)
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· \|τοσούτῳ χρόνῳ\| μεθ᾿ ὑμῶν εἰμι καὶ οὐκ ἔγνωκας με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα· πῶς σὺ λέγεις· δεῖξον ἡμῖν τὸν πατέρα	λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα	λεγει αυτω ο ιησους τοσουτον χρονον μεθ υμων ειμι και ουκ εγνωκας με φιλιππε ο εωρακως εμε εωρακεν τον πατερα και πως συ λεγεις δειξον ημιν τον πατερα

John 14:11 (NET)	John 14:11 (KJV)
Believe me that I am in the Father, and the Father is in me, but if you do not believe me, believe because of the miraculous deeds themselves.	Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.

John 14:11 (NET Parallel Greek)	John 14:11 (Stephanus Textus Receptus)	John 14:11 (Byzantine Majority Text)
πιστεύετε μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε	πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι	πιστευετε μοι οτι εγω εν τω πατρι και ο πατηρ εν εμοι ει δε μη δια τα εργα αυτα πιστευετε μοι

2 Corinthians 5:16 (NET)	2 Corinthians 5:16 (KJV)
So then from now on we acknowledge no one from an outward human point of view. Even though we have known Christ from such a human point of view, now we do not know him in that way any longer.	Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

2 Corinthians 5:16 (NET Parallel Greek)	2 Corinthians 5:16 (Stephanus Textus Receptus)	2 Corinthians 5:16 (Byzantine Majority Text)
῞Ωστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν	ωστε ημεις απο του νυν ουδενα οιδαμεν κατα σαρκα ει δε και εγνωκαμεν κατα σαρκα χριστον αλλα νυν ουκετι γινωσκομεν	ωστε ημεις απο του νυν ουδενα οιδαμεν κατα σαρκα ει δε και εγνωκαμεν κατα σαρκα χριστον αλλα νυν ουκετι γινωσκομεν

αὐτοῦ and ἑαυτοῦ, Part 2

Back to Wonders and False Wonders, Part 3

Back to The Day of the Lord, Part 8

Back to Keep Yourselves From Idols, Part 2

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

Back to Luke 8:22-56

¹ 1 Corinthians 7:36 (ESV)

² 1 Corinthians 7:37, 38 (ESV) Table

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

⁴ In the NET parallel Greek text and NA²⁸ Nazareth was spelled Ναζαρὲθ, and ναζαρετ in the Stephanus Textus Receptus and Byzantine Majority Text.

⁵ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

⁶ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

⁷ The NET parallel Greek text and NA²⁸ had ἐμνηστευμένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεμνηστευμενη and γυναικι (KJV: espoused wife).

⁸ Matthew 12:29a (ESV) and Mark 3:27a (ESV) Table

⁹ Matthew 12:29b (ESV) and Mark 3:27b (ESV) Table

¹⁰ Luke 11:24a (ESV)

¹¹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εἰσελθόντα here, where the Byzantine Majority Text had ελθοντα.

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

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had μεγα (KJV: great) following tree. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had πῶς (NET: To what) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τινι (KJV: Whereunto).

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

¹⁶ The NET parallel Greek text and NA²⁸ had θῶμεν (NET: to present) here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραβαλωμεν (KJV: shall we compare).

¹⁷ The NET parallel Greek text and NA²⁸ had μικρότερον ὂν here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply μικροτερος (KJV: is less).

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: that be) following seeds. The NET parallel Greek text and NA²⁸ did not.

¹⁹ Who Am I? Part 3

²⁰ Sexual Immorality Revisited, Part 3

²¹ John 17:3 (ESV)

²² Acts 17:28a (ESV)

²³ The NET parallel Greek text and NA²⁸ had τοσούτῳ χρόνῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had τοσουτον χρονον (KJV: so long time) in the accusative case.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had μοι (KJV: me) following believe. The NET parallel Greek text and NA²⁸ did not.

²⁶ John 15:4 (ESV) Table

²⁷ The NET parallel Greek text and NA²⁸ had εἰ καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε και (KJV: yea, though).

Christianity, Part 13

Posted on January 20, 2024 by admin

I wish that all (πάντας ἀνθρώπους) were as I myself am. But each has his own gift from God, one of one kind and one of another [Table].

Aside from the obvious limitation of πάντας here to ἀνθρώπους (“people”), all is further limited to one who has [this as] his own gift from God (ἴδιον ἔχει
χάρισμα ἐκ θεοῦ), and by “this” I mean: ὡς καὶ ἐμαυτόν (as I myself am). Paul, presumably, does not touch (μὴ ἅπτεσθαι) a woman: “It is good for a man not to have sexual relations with a woman.”²

Another limitation to all becoming like Paul, not to have sexual relations with a woman, follows (1 Corinthians 7:2 ESV):

But because of the temptation to sexual immorality (πορνείας, a form of πορνεία), each man should have his own wife and each woman her own husband.

I put the Greek of the first clause into Google translate:

1 Corinthians 7:2a (NET Parallel Greek)	Google Translate
διὰ δὲ τὰς πορνείας	because of prostitution

Most Bible translators think πορνείας meant something more to Paul (and Jesus) than we might understand by the word prostitution. I don’t disagree. I’ve labored³ over this to the point of distraction. Sexual immorality seems ultimately meaningless to me: it is so ill-defined it can mean anything anyone wants it to mean. The temptation to sexual immorality, while interesting, still relies on sexual immorality. For my purposes in this essay I’ll translate πορνείας, “the worship of sex,” because that’s what I did at seventeen.

I knew next to nothing of the fruit of the Spirit. I assume I thought God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control⁴ were just more works I had to do because I had inadvertently become a Christian when I said a sinner’s prayer to Jesus to avoid burning in hell. After I had sex for the first time, I assumed that love, joy, peace, kindness and gentleness at least were a natural result of sex. Therefore, the more people I had sex with, the more love, joy, peace, kindness and gentleness I would have for, and create with, others with whom I had sex: “And in the end / The love you take / Is equal to the love / You make.”⁵

So, now I have:

But because of πορνείας [the worship of sex], each man should have his own wife and each woman her own husband.

Paul described sex as something owed, one spouse to another (1 Corinthians 7:3, 4 ESV):

The husband should give to his wife her conjugal rights,⁶ and likewise the wife to her husband. For the wife does not have authority over her own body, but⁷ the husband does. Likewise the husband does not have authority over his own body, but⁸ the wife does.

The Greek words translated her conjugal rights were τὴν ὀφειλὴν, a form of ὀφειλή: “debt, due, indebtedness, duty, obligation.” The verb ἀποδιδότω was translated should give. It is an active imperative form of ἀποδίδωμι in the present tense: “to give away, give up, give out, give what is due.” The Greek words translated does not have authority over were οὐκ ἐξουσιάζει, a form of ἐξουσιάζω: “to exercise authority upon, bring under the power of, control; to have authority and permission; to grant permission; to have the right for (something), authority for (something).”

If a woman does not want her husband to have authority over her own body, if a man does not want his wife to have authority over his own body, they are probably not in love. They are definitely unprepared for marriage (if there is such a thing as being prepared for marriage). “Take me, I’m yours,” is an essential ingredient. Paul continued (1 Corinthians 7:5a ESV):

Do not deprive one another, except⁹ perhaps by agreement for a limited time, that you may devote yourselves to prayer;¹⁰

Do not deprive one another was μὴ ἀποστερεῖτε ἀλλήλους in Greek. As an imperative form of ἀποστερέω, ἀποστερεῖτε means: “to steal, rob; to despoil, defraud, bereave, make destitute, keep back by fraud; to deprive; to withhold unjustly.” And by agreement for a limited time was ἐκ συμφώνου πρὸς καιρόν. The adjective συμφώνου is a genitive form of σύμφωνος: “harmonious, agreeing; corresponding with; consonant, concordant; agreement; consent.”

In other words, the consent to steal, rob, despoil, defraud, bereave, make destitute, keep back by fraud, deprive or withhold sex unjustly from one’s spouse was to be agreed upon harmoniously for a time. The “your wish is my command” consent for sex was already given at the altar, so to speak, which is not to say that there is no place for mercy and forgiveness in marriage if one party refuses sex unilaterally. It is to say that to do so is to refuse to give what is owed to one’s beloved.

I ate lunch one afternoon last month at the Kansas City Barbeque down the street from the San Diego Convention Center. Their food is good but their main claim to fame is being the location where the “sleazy bar scenes” from the original Top Gun were filmed. In one of the more memorable moments from one of those sleazy bar scenes, Goose’s wife Carol (Meg Ryan) yells across the bar: “Hey, Goose, you big stud!”

Goose (Anthony Edwards) replies: “That’s me, honey!”

“Take me to bed or lose me forever!” Carol commands and threatens her husband. Though the threat may not be quite so explicit in Paul’s writing, it’s there all the same (1 Corinthians 7:5b ESV):

…but then come¹¹ together again, so that Satan may not tempt you because of your lack of self-control.

The first clause, but then come together again, was καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε: literally, “and back upon it be” or “and again upon it be” or “again and again upon it be.” Translating τὴν ἀκρασίαν lack of self-control obscures Paul’s point a bit. He addressed self-control later (1 Corinthians 7:8, 9 ESV):

To the unmarried and the widows I say that it is¹² good for them to remain single, as I am. But if they cannot exercise self-control (ἐγκρατεύονται, a form of ἐγκρατεύω), they should marry. For it is better¹³ to marry than to burn with passion.

Though forms of ἀκρασία can mean lack of self-control (and there may be some double entendre here) self-indulgence would better address the point. In this context to deprive one another of what is owed even by agreement for a limited time is a self-indulgence rather than a lack of self-control.

The fruit of the Holy Spirit, God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, ἐγκράτεια, translated self-control, is not on the side of continued abstinence here, but buoys up and carries a married couple along to be back upon it again and again. What might tempt (πειράζῃ, a form of πειράζω) one, or a married couple addressed as one, during this abstinence is that they become all too comfortable and complacent with abstinence, especially for something perceived as a higher calling. Married couples become comfortable and complacent for much less: general busyness, children, jobs, financial or other worries and concerns, not to mention boredom with one another.

In their comfort and complacency, disregarding what is owed, each might begin to feel that he or she has regained authority over his or her own body, even authority to share his or her own body with another. After all, in this comfort and complacency one’s spouse no longer fulfils one’s sexual desires. Here is where that lack of self-control might come into play, resulting in adultery, divorce, what the text as translated seemed to imply prematurely.

Paul continued (1 Corinthians 7:6, 7a ESV):

Now as a concession, not a command, I say this. I wish that all were as I myself am [Table].

I think concession might be more begrudging a translation of συγγνώμην (a form of συγγνώμη) than is absolutely necessary. It, too, might have been translated indulgence, a little lighthearted wordplay. I say this (τοῦτο δὲ λέγω) refers all the way back to: But because of πορνείας [the worship of sex], each man should have his own wife and each woman her own husband.¹⁴ Paul was careful not to command everyone to marry because It is good for a man not to have sexual relations with a woman.¹⁵

The idea that, but then come together again, so that Satan may not tempt you because of your lack of self-control,¹⁶ was a concession rather than a command seems untenable to me. I don’t believe Paul jumped ship suddenly and altered the terms of marriage he had just spelled out. It seems, however, that he would divert the anticipated outcome of betrothal in what I assume was an arranged marriage¹⁷ (1 Corinthians 7:36-38 ESV):

If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin. But whoever is firmly established in his¹⁸ heart, being under no necessity but having his desire under control, and has determined this in his¹⁹ heart, to keep²⁰ her as his betrothed, he will do²¹ well. So then he who marries²² his betrothed²³ does well, and²⁴ he who refrains from marriage will do²⁵ even better.

If anyone thinks that he is not behaving properly toward his betrothed: “But if anyone (Εἰ δέ τις) to incur disgrace (ἀσχημονεῖν) upon the virgin (ἐπὶ τὴν παρθένον) of his” (αὐτοῦ) or “here (αὐτοῦ) thinks” (νομίζει). These options may be clearer in a table:

1 Corinthians 7:36a
But if anyone to incur disgrace upon the virgin of his thinks	But if anyone to incur disgrace toward the virgin here thinks

Before I began this study I had assumed that anyone (τις) meant “any engaged man.” Most commentators in the past thought anyone meant any father of an engaged woman. As I study in Greek now, I think anyone means “anyone in a given community who knows any particular man and woman in this situation.” I chose “to incur disgrace” because this is the infinitive form of ἀσχημονέω, ἀσχημονεῖν, rather than the 3^rd person singular form ἀσχημονεῖ (e.g., that he is not behaving properly). And αὐτοῦ might be a personal pronoun in the genitive case, of his or his, or it might be an adverb: “in the very place, here, there, in this place, in that place.” I translated ἐπὶ “upon” if αὐτοῦ is a pronoun or “toward” (I might have chosen “against”) if αὐτοῦ is an adverb as a matter of preference. So, I’m understanding this clause to mean something like: “If anyone in a given community thinks an engaged couple remaining unmarried disgraces the young woman in that unconsummated relationship…”

The Greek of the next clause is: ἐὰν ᾖ ὑπέρακμος; “if” or “when he is” or “she is beyond the prime of youth;” if she is past the bloom of youth (NET), if she pass the flower of her age (KJV). This was the main reason I assumed Paul referred to a marriage arranged before either party was actually old enough to marry [see footnote 17]. But the verb of being ᾖ doesn’t specify gender and ὑπέρακμος might be masculine or feminine. Apparently, the translators of some recent Bible versions ²⁶ reached back to the verb ἀκμάζω and decided that in this particular context ὑπέρακμος meant a really horny guy: if his passions are strong (ESV).

A note (27) in the NET acknowledged this as a possible translation:

Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”

Next, and it has to be: literally, “and so (καὶ οὕτως) ought (ὀφείλει) to happen” (γίνεσθαι). This clause doesn’t help determine the meaning of the previous. In fact, it seems open-ended enough to accommodate concerns over the woman’s honor and social status or the acts of a man’s lust (which impacts a woman’s honor and social status), and perhaps a host of concerns in between.

Paul continued: let him do as he wishes: ὃ θέλει ποιείτω. I’m not seeing him or he in the Greek here: ὃ is neuter and θέλει and ποιείτω are 3^rd person singular verbs unspecified as to gender in the lexicon I’m using. This clause is also little to no help in determining the specific meaning of the previous two clauses. The relative pronoun ὃ might be in the nominative or the accusative case.

I experimented briefly considering ὃ in the nominative case as the subject of the clause: a vague statement about betrothal leads to marriage, or a very oblique allusion to the final clause of Proverbs 30:18, 19. Both were so forced I was persuaded that ὃ was in the accusative case, intended as the direct object of the clause: translated what (NET, KJV) or as (ESV). It brought me to the more gender neutral: “what one wants one does.” But that effort made the next clause, οὐχ ἁμαρτάνει, easy: literally, “not sinning,” “one does not sin,” it is no sin (ESV).

And finally, γαμείτωσαν is a 3^rd person plural imperative form of γαμέω in the active voice and present tense: “they [should, must] marry,” let them marry (ESV). I’m much more persuaded now that Paul laid this out as a collective decision of propriety to be made by the Corinthian church, triggered by any (τις) given member of the congregation (whether man or woman). Then he turned his attention to a man²⁷ who had made it through this gauntlet.

But whoever (ὃς δὲ) is established (ἕστηκεν) in his heart (ἐν τῇ καρδίᾳ αὐτοῦ) firmly (ἑδραῖος), the next verse begins. The verb ἕστηκεν might be in the perfect or imperfect tense. Since it is generally translated ²⁸ in the present tense I’ll assume the perfect tense here: “the progress of an action has been completed and the results of the action are continuing on, in full effect.” I assume, then, the action that “has been completed” was the gift from God to be as I myself am.²⁹

The next stipulation is, being under no necessity: literally, “not (μὴ) possessing (ἔχων) necessity” (ἀνάγκην). In other words, none of the disqualifying conditions of the previous verse that made marriage an “ought” (ὀφείλει) apply. Another stipulation follows, but having his desire under control: “but (or “also,” or “and,” or “moreover,” or “now”) authority (ἐξουσίαν δὲ) [he] has (ἔχει) on (περὶ) his own desire” (τοῦ ἰδίου θελήματος). In other words, that gift from God holds sway in his choices and desires.

[A]nd [because of this gift from God] has determined this in his heart; “and this (καὶ τοῦτο) in a present state of having judged³⁰ (κέκρικεν) in [his]³¹ own heart (ἐν τῇ ἰδίᾳ καρδίᾳ),” to keep her as his betrothed; “to keep (τηρεῖν) the of himself virgin” or “the virgin of himself,” i.e., “to keep himself celibate” (τὴν ἑαυτοῦ παρθένον);³² he will do well (καλῶς ποιήσει). Here καλῶς might have been translated beautifully and hearkens back to, “It is good (καλὸν, a form of καλός; “beautiful”) for a man not to have sexual relations with a woman.”³³

Paul continued, So then he who marries his betrothed: “So then (ὥστε καὶ) giving in marriage himself celibate” or “giving himself celibate in marriage” (ὁ γαμίζων τὴν ἑαυτοῦ παρθένον); does well: “well you do” (καλῶς ποιεῖ). Paul was not commending one such as I was who only discovered that he had married while he was making other plans to have sex with as many other people as possible.

Paul’s desire was that all were as I myself am,³⁴ and he reiterated here, he who refrains from marriage will do even better: “and not giving in marriage (καὶ ὁ μὴ γαμίζων), better he will do” (κρεῖσσον ποιήσει).

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

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

Tables comparing 1 Corinthians 7:3, 4; 7:5; 7:8, 9 and 7:37, 38 in the NET and KJV follow.

1 Corinthians 7:3, 4 (NET)	1 Corinthians 7:3, 4 (KJV)
A husband should fulfill his marital responsibility to his wife, and likewise a wife to her husband.	Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

1 Corinthians 7:3 (NET Parallel Greek)	1 Corinthians 7:3 (Stephanus Textus Receptus)	1 Corinthians 7:3 (Byzantine Majority Text)
τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί	τη γυναικι ο ανηρ την οφειλομενην ευνοιαν αποδιδοτω ομοιως δε και η γυνη τω ανδρι	τη γυναικι ο ανηρ την οφειλομενην ευνοιαν αποδιδοτω ομοιως δε και η γυνη τω ανδρι

It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife.

The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

1 Corinthians 7:4 (NET Parallel Greek)	1 Corinthians 7:4 (Stephanus Textus Receptus)	1 Corinthians 7:4 (Byzantine Majority Text)
ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ὁ ἀνήρ, ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή	η γυνη του ιδιου σωματος ουκ εξουσιαζει αλλ ο ανηρ ομοιως δε και ο ανηρ του ιδιου σωματος ουκ εξουσιαζει αλλ η γυνη	η γυνη του ιδιου σωματος ουκ εξουσιαζει αλλ ο ανηρ ομοιως δε και ο ανηρ του ιδιου σωματος ουκ εξουσιαζει αλλ η γυνη

1 Corinthians 7:5 (NET)	1 Corinthians 7:5 (KJV)
Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. Then resume your relationship, so that Satan may not tempt you because of your lack of self-control.	Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

1 Corinthians 7:5 (NET Parallel Greek)	1 Corinthians 7:5 (Stephanus Textus Receptus)	1 Corinthians 7:5 (Byzantine Majority Text)
μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι \|ἂν\| ἐκ συμφώνου πρὸς καιρόν, ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν \|ὑμῶν\|	μη αποστερειτε αλληλους ει μη τι αν εκ συμφωνου προς καιρον ινα σχολαζητε τη νηστεια και τη προσευχη και παλιν επι το αυτο συνερχησθε ινα μη πειραζη υμας ο σατανας δια την ακρασιαν υμων	μη αποστερειτε αλληλους ει μη τι αν εκ συμφωνου προς καιρον ινα σχολαζητε τη νηστεια και τη προσευχη και παλιν επι το αυτο συνερχησθε ινα μη πειραζη υμας ο σατανας δια την ακρασιαν υμων

1 Corinthians 7:8, 9 (NET)	1 Corinthians 7:8, 9 (KJV)
To the unmarried and widows I say that it is best for them to remain as I am.	I say therefore to the unmarried and widows, It is good for them if they abide even as I.

1 Corinthians 7:8 (NET Parallel Greek)	1 Corinthians 7:8 (Stephanus Textus Receptus)	1 Corinthians 7:8 (Byzantine Majority Text)
Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς καγώ	λεγω δε τοις αγαμοις και ταις χηραις καλον αυτοις εστιν εαν μεινωσιν ως καγω	λεγω δε τοις αγαμοις και ταις χηραις καλον αυτοις εστιν εαν μεινωσιν ως καγω

But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire.

But if they cannot contain, let them marry: for it is better to marry than to burn.

1 Corinthians 7:9 (NET Parallel Greek)	1 Corinthians 7:9 (Stephanus Textus Receptus)	1 Corinthians 7:9 (Byzantine Majority Text)
εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν \|γαμῆσαι\| ἢ πυροῦσθαι	ει δε ουκ εγκρατευονται γαμησατωσαν κρεισσον γαρ εστιν γαμησαι η πυρουσθαι	ει δε ουκ εγκρατευονται γαμησατωσαν κρεισσον γαρ εστιν γαμησαι η πυρουσθαι

1 Corinthians 7:37, 38 (NET)	1 Corinthians 7:37, 38 (KJV)
But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well.	Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

1 Corinthians 7:37 (NET Parallel Greek)	1 Corinthians 7:37 (Stephanus Textus Receptus)	1 Corinthians 7:37 (Byzantine Majority Text)
ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει	ος δε εστηκεν εδραιος εν τη καρδια μη εχων αναγκην εξουσιαν δε εχει περι του ιδιου θεληματος και τουτο κεκρικεν εν τη καρδια αυτου του τηρειν την εαυτου παρθενον καλως ποιει	ος δε εστηκεν εδραιος εν τη καρδια μη εχων αναγκην εξουσιαν δε εχει περι του ιδιου θεληματος και τουτο κεκρικεν εν τη καρδια αυτου του τηρειν την εαυτου παρθενον καλως ποιει

So then, the one who marries his own virgin does well, but the one who does not, does better.

So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

1 Corinthians 7:38 (NET Parallel Greek)	1 Corinthians 7:38 (Stephanus Textus Receptus)	1 Corinthians 7:38 (Byzantine Majority Text)
ὥστε καὶ ὁ γαμίζων τὴν ἑαυτοῦ παρθένον καλῶς ποιεῖ καὶ ὁ μὴ γαμίζων κρεῖσσον ποιήσει	ωστε και ο εκγαμιζων καλως ποιει ο δε μη εκγαμιζων κρεισσον ποιει	ωστε και ο εκγαμιζων καλως ποιει ο δε μη εκγαμιζων κρεισσον ποιει

Christianity, Part 14

αὐτοῦ and ἑαυτοῦ, Part 1

Back to αὐτοῦ and ἑαυτοῦ, Part 2

Back to Young, Virginal or Single

¹ John 12:32 (ESV)

² 1 Corinthians 7:1b (ESV)

³ What is Sexual Immorality?; Sexual Immorality Revisited, Part 1; Sexual Immorality Revisited, Part 2; Sexual Immorality Revisited, Part 3, to name a few.

⁴ Galatians 5:22b, 23a (ESV) Table

⁵ From “The End,” by John Lennon, Paul McCartney, The Beatles, Abbey Road.

⁶ The NET parallel Greek text and NA²⁸ had τὴν ὀφειλὴν a form of the noun ὀφειλή (NET: his marital responsibility) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τὴν οφειλομενην (a participle of the verb ὀφείλω) ευνοιαν (KJV: due benevolence).

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

⁸ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’

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

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had τη νηστεια και (KJV: to fasting and) here. The NET parallel Greek text and NA²⁸ did not.

¹¹ The NET parallel Greek text and NA²⁸ had ἦτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνερχησθε.

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

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

¹⁴ 1 Corinthians 7:2 (ESV)

¹⁵ 1 Corinthians 7:1b (ESV) Table

¹⁶ 1 Corinthians 7:5b (ESV)

¹⁷ From Vincent’s Word Studies, in Commentaries to 1 Corinthians 7:37 on Bible Hub online: “Under the patriarchal and Mosaic dispensations, the father’s power over the children in the matter of marriage was paramount, and their consent was not required. After the Exile the parents could betroth their children, while minors, at their pleasure; but when they became of age their consent was required, and if betrothed during minority, they had afterward the right of insisting upon divorce.”

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

¹⁹ The NET parallel Greek text and NA²⁸ had ἰδίᾳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αὐτοῦ.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding to keep. The NET parallel Greek text and NA²⁸ did not.

²¹ The NET parallel Greek text and NA²⁸ had ποιήσει here, the 3^rd person singular form of ποιέω in the future tense. The Stephanus Textus Receptus and Byzantine Majority Text had ποιει (KJV: doeth), the 2^nd person imperative form in the present tense.

²² The NET parallel Greek text and NA²⁸ had ὁ γαμίζων here, where the Stephanus Textus Receptus and Byzantine Majority Text had ὁ εκγαμιζων (KJV: he that giveth her in marriage).

²³ The NET parallel Greek text and NA²⁸ had τὴν ἑαυτοῦ παρθένον here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

²⁵ The NET parallel Greek text and NA²⁸ had ποιήσει here, the 3^rd person singular form of ποιέω in the future tense. The Stephanus Textus Receptus and Byzantine Majority Text had ποιει (KJV: doeth), the 2^nd person imperative form in the present tense.

²⁶ NIV-2011, NLT-2015, ESV-2016, GNT-1992, ISV-2012, NRSV-1993

²⁷ I wrote man here because the first word in the next clause was the masculine ὃς rather than the feminine ἥ or neuter ὅ. But I recall a time not so very long ago when man, he, him and his included, as opposed to excluding, woman, she, her and hers.

²⁸ The NIV is a notable exception: But the man who has settled the matter in his own mind… But even the imperfect tense implies some continuous history in the past, demonstrating the effect of this gift from God.

²⁹ 1 Corinthians 7:7 (ESV) Table

^³⁰ The Greek verb κέκρικεν is a form of κρίνω in the perfect tense.

³¹ I put his in brackets here because ἰδίᾳ is the feminine form of ἴδιος. My assumption, then, is that ἰδίᾳ is feminine to correspond to τῇ and καρδίᾳ, which are also feminine. Still, it is difficult to completely shake the idea that her own heart was intended. So, I suppose I should acknowledge that I put his in brackets here because others have translated ἰδίᾳ his and I’m not ready yet to do a New Testament survey of every occurrence of forms of ἴδιος.

³² I would expect “to keep his virgin” to be τηρεῖν τὴν παρθένον αὐτοῦ in Greek, rather than τηρεῖν τὴν ἑαυτοῦ παρθένον. Having a betrothed would seem to be one of the disqualifying conditions, covered by μὴ ἔχων ἀνάγκην, that made marriage an ought and would not come into play here. I would assume that this particular young woman was first to object to her fiancé’s refusal to marry and has long since been released from a marriage contract he had no intention of honoring. The idea, that a man might default on his marriage contract and yet keep a young woman as a childless servant in his household unilaterally, sounds too much like the kinds of things self-righteous men did to women to maintain their self-righteousness (Judges 11 and 21).

³³ 1 Corinthians 7:1b (ESV) Table

³⁴ 1 Corinthians 7:7a (ESV) Table

The Children of Promise, Part 1

Posted on January 2, 2024 by admin

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

Masoretic Text		Septuagint
Genesis 12:1 (Tanakh)	Genesis 12:1 (NET)	Genesis 12:1 (NETS)	Genesis 12:1 (English Elpenor)
Now HaShem said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee [Table].	Now the Lord said to Abram, “Go out from your country, your relatives, and your father’s household to the land that I will show you.	And the Lord said to Abram, “Go forth from your country and from your kindred and from your father’s house to the land that I will show you [Table].	AND the Lord said to Abram, Go forth out of thy land and out of thy kindred, and out of the house of thy father, and come into the land which I will shew thee.

Here is the first contrast: the children of the flesh (NET note 18: “the natural offspring”) have a point of origin, a country, a kindred, a father’s house, while the children of promise are called by God: Go out from your country, your relatives, and your father’s household to the land that I will show you.² As he³ was walking by the Sea of Galilee [Jesus] saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen) [Table]. He said to them, “Follow me (δεῦτε ὀπίσω μου).⁴ If you wish to be perfect, Jesus said to a young man who was very rich, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me (καὶ δεῦρο ἀκολούθει μοι).⁵

The first promise follows:

Masoretic Text		Septuagint
Genesis 12:2, 3 (Tanakh)	Genesis 12:2, 3 (NET)	Genesis 12:2, 3 (NETS)	Genesis 12:2, 3 (English Elpenor)
And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing [Table].	Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing.	And I will make you into a great nation, and I will bless you and make your name great, and you shall be one blessed [Table].	And I will make thee a great nation, and I will bless thee and magnify thy name, and thou shalt be blessed.
And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed’ [Table].	I will bless those who bless you, but the one who treats you lightly I must curse, so that all the families of the earth may receive blessing through you.”	And I will bless those who bless you, and those who curse you I will curse, and in you all the tribes of the earth shall be blessed” [Table].	And I will bless those that bless thee, and curse those that curse thee, and in thee shall all the tribes of the earth be blessed.

This contrast stands out clearly: the children of promise receive promises from God that are not received by the children of the flesh. Come to me, all you who are weary and burdened, and I will give you rest, Jesus promised. Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.⁶

Masoretic Text		Septuagint
Genesis 12:4 (Tanakh)	Genesis 12:4 (NET)	Genesis 12:4 (NETS)	Genesis 12:4 (English Elpenor)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.	So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)	And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran.	And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

The enabling grace of God, implicit in his call or command, is manifest among the children of promise as obedience to his word. God’s enabling grace is much less apparent among the children of the flesh. Simon (called Peter) and Andrew his brother⁷ left their nets immediately and followed [Jesus].⁸ But when the young man heard this (e.g., go sell your possessions and give the money to the poor⁹) he went away sorrowful, for he was very rich.¹⁰ Even in the face of this rejection, however, Jesus remained confident in the enabling grace of God: for God all things are possible,¹¹ He said.

Masoretic Text		Septuagint
Genesis 12:5, 6 (Tanakh)	Genesis 12:5, 6 (NET)	Genesis 12:5, 6 (NETS)	Genesis 12:5, 6 English Elpenor)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.	And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.	And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan.	And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.	Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.)	And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land.	And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Abram, blessed by God (Genesis 12:2), was sent to the Canaanites, descendants of Canaan, cursed by Noah (Genesis 9:20-27). I’m merely noting it at present, reminding myself to be mindful of how the Canaanites treat Abram (Genesis 12:3) as I proceed.

The Lord’s second promise to Abram follows:

Masoretic Text		Septuagint
Genesis 12:7 (Tanakh)	Genesis 12:7 (NET)	Genesis 12:7 (NETS)	Genesis 12:7 (English Elpenor)
And HaShem appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto HaShem, who appeared unto him [Table].	The Lord appeared to Abram and said, “To your descendants I will give this land.” So Abram built an altar there to the Lord, who had appeared to him.	And the Lord appeared to Abram and said to him, “To your offspring I will give this land.” And Abram built there an altar to the Lord who had appeared to him [Table].	And the Lord appeared to Abram, and said to him, I will give this land to thy seed. And Abram built an altar there to the Lord who appeared to him.

I’m hesitant to draw any contrast here relative to the children of promise receiving promises from God that are not received by the children of the flesh. Consider this from the song Moses recited:

Masoretic Text		Septuagint
Deuteronomy 32:8 (Tanakh)	Deuteronomy 32:8 (NET)	Deuteronomy 32:8 (NETS)	Deuteronomy 32:8 (English Elpenor)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children (בְּנֵ֥י) of Israel (יִשְׂרָאֵֽל).	When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly [NET note 14: Heb “the sons (bēn, בני) of Israel (yiśrā’ēl, ישׁראל)”].	When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine (θεοῦ) sons (ἀγγέλων),	When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels (ἀγγέλων) of God (Θεοῦ).

The discrepancy between the Masoretic text and the Septuagint was addressed in a note (14) in the NET:

The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT בְּנֵי יִשְׂרָאֵל (b^ene yisraʾel, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelōn theou, “angels of God”), presupposing בְּנֵי אֵל (b^ene ʾel) or בְּנֵי אֵלִים (bene ʾelim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.

Though it feels a bit like dabbling in the occult, I’ll follow this through for a few moments:

Masoretic Text		Septuagint
Daniel 10:4-6 (Tanakh)	Daniel 10:4-6 (NET)	Daniel 10:4-6 (NETS)	Daniel 10:4-6 (English Elpenor)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;	On the twenty-fourth day of the first month I was beside the great river, the Tigris.	On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel),	On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.
Then I lifted up mine eyes, and looked, and behold a certain man (אִֽישׁ) clothed in linen, whose loins were girded with fine gold of Uphaz:	I looked up and saw a man (‘îš, איש) clothed in linen; around his waist was a belt made of gold from Ufaz.	and I raised my eyes and saw, and lo, there was one man (ἀνὴρ) clothed in baddin, and his waist girded by gold of Ophaz.	And I lifted up mine eyes, and looked, and behold a man (ἀνὴρ) clothed in linen, and his loins were girt with gold of Ophaz:
His body also was like the beryl (כְתַרְשִׁ֗ישׁ), and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.	His body resembled yellow jasper (taršîš, כתרשיש), and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.	And his body was like tharsis (ὡσεὶ θαρσις), and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd.	and his body was as Tharsis (ὡσεὶ θαρσίς), and his face was a [sic] the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Though Daniel called him אִֽישׁ (‘îš), ἀνὴρ in Greek, his description didn’t sound like any man I’ve ever seen. Rashi, following “Our Sages” recorded in a “Tractate,” understood כְתַרְשִׁ֗ישׁ (taršîš), translated like the beryl (Tanakh, KJV) and resembled yellow jasper (NET), as a measure of immense body size rather than a jaundiced appearance.

And his body was like tarshish: Our Sages of blessed memory explained in Tractate Hullin (9lb): “His body was two thousand parasangs large, like the measurement of the sea named Tarshish, and that is the sea of Africa (the Mediterranean).”¹²

The man spoke to Daniel:

Masoretic Text		Septuagint
Daniel 10:12-14 (Tanakh)	Daniel 10:12-14 (NET)	Daniel 10:12-14 (NETS)	Daniel 10:12-14 (English Elpenor)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God (אֱלֹהֶ֖יךָ), thy words were heard, and I am come for thy words.	Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God (‘ĕlōhîm, אלהיך), your words were heard. I have come in response to your words.	And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God (τοῦ θεοῦ σου), your words have been heard, and I have come because of your words.	And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord (Κυρίου) thy God (τοῦ Θεοῦ σου), thy words were heard, and I am come because of thy words.
But the prince (וְשַׂ֣ר) of the kingdom of Persia withstood (עֹמֵ֚ד) me (לְנֶגְדִּי֙) one and twenty days: but, lo, Michael, one of the chief (הָֽרִאשֹׁנִ֖ים) princes (הַשָּׂרִ֥ים), came to help me; and I remained there with the kings (מַלְכֵ֥י) of Persia.	However, the prince (śar, ושׁר) of the kingdom of Persia was opposing (ʿāmaḏ, עמד) me (neḡeḏ, לנגדי) for 21 days. But Michael, one of the leading (ri’šôn, הראשנים) princes (śar, השׁרים), came to help me, because I was left there with the kings (meleḵ, מלכי) of Persia.	And the ruler (καὶ ὁ ἄρχων) of the kingdom of the Persians stood (εἱστήκει) opposite (ἐξ ἐναντίας) me (μου) twenty and one day. And lo, Michael, one of the chief (τῶν πρώτων) rulers (τῶν ἀρχόντων), came to help me, and I left him there with the ruler (τοῦ ἄρχοντος) of the kingdom of the Persians,	But the prince (καὶ ὁ ἄρχων) of the kingdom of the Persians withstood (εἱστήκει ἐξ ἐναντίας) me (μου) twenty-one days: and behold, Michael, one of the princes (τῶν ἀρχόντων τῶν πρώτων), came to help me; and I left him there with the chief (τοῦ ἄρχοντος) of the kingdom of the Persians:
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.	Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.”	and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.”	and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

This brief glimpse into an invisible realm disturbed me. How could a heavenly being sent by an omnipotent God be delayed even three weeks by, presumably, another heavenly being? It seemed to lend too much credence to the warring gods of pagan myths. But this time I get a different picture from the Hebrew and Greek words: עֹמֵ֚ד (ʿāmaḏ) לְנֶגְדִּי֙ (neḡeḏ), withstood me (Tanakh, KJV), was opposing me (NET); εἱστήκει ἐξ ἐναντίας μου, stood opposite me (NETS), withstood me (English Elpenor).

Consider Rashi’s commentary to Daniel 10:13:

has been standing against me: to battle with me in heaven by requesting an extension for the kingdom for Persia to enable them to subjugate you (Israel). Behold twenty-one days that he has been standing against me.

the first princes: those counted first among those who enter.

and I remained there: to silence the princes of Persia in heaven.¹³

So now, rather than warring pagan gods or a Star Wars battle sequence complete with light sabers and laser blasters, it sounds more like a parliamentary procedure in the assembly of El:

Masoretic Text		Septuagint
Psalm 82:1 (Tanakh)	Psalm 82:1 (NET)	Psalm 81:1 (NETS)	Psalm 81:1 (English Elpenor)
God standeth (נִצָּ֥ב) in the congregation (בַּֽעֲדַת) of the mighty¹⁴ (אֵ֑ל); he judgeth among the gods.	A psalm of Asaph. God stands (nāṣaḇ, נצב) in the assembly (ʿēḏâ, בעדת) of El (‘ēl, אל); in the midst of the gods he renders judgment.	A Psalm. Pertaining to Asaph. God stood (ἔστη) in a gathering (ἐν συναγωγῇ) of gods (θεῶν), but in their midst he discerningly judges gods:	[A Psalm for Asaph.] God stands (ἔστη) in the assembly (ἐν συναγωγῇ) of gods (θεῶν); and in the midst [of them] will judge gods.

The only true God, delaying his plan twenty-one earth days to listen patiently with genuine interest to arguments put forth by the heavenly being He put in charge of Persia, sounds much more like the One I am beginning to know. It makes sense to me that Michael and the unnamed heavenly being who appeared to Daniel would argue the Lord’s points and purpose for Israel before Him as well and, ultimately, prevail.

I’ll continue with this in another essay.

Tables comparing Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 (81:1) in the Septuagint (BLB and Elpenor) follow.

Genesis 12:4 (Tanakh)	Genesis 12:4 (KJV)	Genesis 12:4 (NET)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.	So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.	So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)

Genesis 12:4 (BLB Septuagint)	Genesis 12:4 (Elpenor Septuagint)
καὶ ἐπορεύθη Αβραμ καθάπερ ἐλάλησεν αὐτῷ κύριος καὶ ᾤχετο μετ᾽ αὐτοῦ Λωτ Αβραμ δὲ ἦν ἐτῶν ἑβδομήκοντα πέντε ὅτε ἐξῆλθεν ἐκ Χαρραν	καὶ ἐπορεύθη ῞Αβραμ, καθάπερ ἐλάλησεν αὐτῷ Κύριος, καὶ ᾤχετο μετ᾿ αὐτοῦ Λώτ. ῞Αβραμ δὲ ἦν ἐτῶν ἑβδομηκονταπέντε, ὅτε ἐξῆλθε ἐκ Χαρράν
Genesis 12:4 (NETS)	Genesis 12:4 (English Elpenor)
And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran.	And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

Genesis 12:5 (Tanakh)	Genesis 12:5 (KJV)	Genesis 12:5 (NET)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.	And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.	And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.

Genesis 12:5 (BLB Septuagint)	Genesis 12:5 (Elpenor Septuagint)
καὶ ἔλαβεν Αβραμ τὴν Σαραν γυναῖκα αὐτοῦ καὶ τὸν Λωτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν ὅσα ἐκτήσαντο καὶ πᾶσαν ψυχήν ἣν ἐκτήσαντο ἐν Χαρραν καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χανααν καὶ ἦλθον εἰς γῆν Χανααν	καὶ ἔλαβεν ῞Αβραμ Σάραν τὴν γυναῖκα αὐτοῦ καὶ τὸν Λὼτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν, ὅσα ἐκτήσαντο, καὶ πᾶσαν ψυχήν, ἣν ἐκτήσαντο ἐκ Χαρράν, καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χαναάν
Genesis 12:5 (NETS)	Genesis 12:5 (English Elpenor)
And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan.	And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.

Genesis 12:6 (Tanakh)	Genesis 12:6 (KJV)	Genesis 12:6 (NET)
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.	And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.	Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.)

Genesis 12:6 (BLB Septuagint)	Genesis 12:6 (Elpenor Septuagint)
καὶ διώδευσεν Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχεμ ἐπὶ τὴν δρῦν τὴν ὑψηλήν οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν	καὶ διώδευσεν ῞Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχέμ, ἐπὶ τὴν δρῦν τὴν ὑψηλήν· οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν
Genesis 12:6 (NETS)	Genesis 12:6 (English Elpenor)
And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land.	And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Deuteronomy 32:8 (Tanakh)	Deuteronomy 32:8 (KJV)	Deuteronomy 32:8 (NET)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.	When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.	When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly.

Deuteronomy 32:8 (BLB Septuagint)	Deuteronomy 32:8 (Elpenor Septuagint)
ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη ὡς διέσπειρεν υἱοὺς Αδαμ ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ	ὅτε διεμέριζεν ὁ ῞Υψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς ᾿Αδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ
Deuteronomy 32:8 (NETS)	Deuteronomy 32:8 (English Elpenor)
When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine sons,	When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God.

Daniel 10:4 (Tanakh)	Daniel 10:4 (KJV)	Daniel 10:4 (NET)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;	And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;	On the twenty-fourth day of the first month I was beside the great river, the Tigris.

Daniel 10:4 (BLB Septuagint)	Daniel 10:4 (Elpenor Septuagint)
ἐν ἡμέρᾳ εἰκοστῇ καὶ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου αὐτός ἐστιν Εδδεκελ	ἐν ἡμέρᾳ εἰκοστῇ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου, καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου, αὐτός ἐστι Τίγρις, ᾿Εδδεκέλ,
Daniel 10:4 (NETS)	Daniel 10:4 (English Elpenor)
On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel),	On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.

Daniel 10:5 (Tanakh)	Daniel 10:5 (KJV)	Daniel 10:5 (NET)
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:	Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:	I looked up and saw a man clothed in linen; around his waist was a belt made of gold from Ufaz.

Daniel 10:5 (BLB Septuagint)	Daniel 10:5 (Elpenor Septuagint)
καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδιν καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ Ωφαζ	καὶ ᾖρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδίν, καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ ᾿Ωφάζ
Daniel 10:5 (NETS)	Daniel 10:5 (English Elpenor)
and I raised my eyes and saw, and lo, there was one man clothed in baddin, and his waist girded by gold of Ophaz.	And I lifted up mine eyes, and looked, and behold a man clothed in linen, and his loins were girt with gold of Ophaz:

Daniel 10:6 (Tanakh)	Daniel 10:6 (KJV)	Daniel 10:6 (NET)
His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.	His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.	His body resembled yellow jasper, and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.

Daniel 10:6 (BLB Septuagint)	Daniel 10:6 (Elpenor Septuagint)
καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσις καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου	καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσίς, καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός, καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου
Daniel 10:6 (NETS)	Daniel 10:6 (English Elpenor)
And his body was like tharsis, and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd.	and his body was as Tharsis, and his face was a the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Daniel 10:12 (Tanakh)	Daniel 10:12 (KJV)	Daniel 10:12 (NET)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.	Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.	Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 10:12 (BLB Septuagint)	Daniel 10:12 (Elpenor Septuagint)
καὶ εἶπεν πρός με μὴ φοβοῦ Δανιηλ ὅτι ἀπὸ τῆς πρώτης ἡμέρας ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνιέναι καὶ κακωθῆναι ἐναντίον τοῦ θεοῦ σου ἠκούσθησαν οἱ λόγοι σου καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου	καὶ εἶπε πρός με· μὴ φοβοῦ, Δανιήλ, ὅτι ἀπὸ τῆς πρώτης ἡμέρας, ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνεῖναι καὶ κακωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ἠκούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου
Daniel 10:12 (NETS)	Daniel 10:12 (English Elpenor)
And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God, your words have been heard, and I have come because of your words.	And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord thy God, thy words were heard, and I am come because of thy words.

Daniel 10:13 (Tanakh)	Daniel 10:13 (KJV)	Daniel 10:13 (NET)
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.	But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia.	However, the prince of the kingdom of Persia was opposing me for 21 days. But Michael, one of the leading princes, came to help me, because I was left there with the kings of Persia.

Daniel 10:13 (BLB Septuagint)	Daniel 10:13 (Elpenor Septuagint)
καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν καὶ ἰδοὺ Μιχαηλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθεν βοηθῆσαί μοι καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν	καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν, καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν
Daniel 10:13 (NETS)	Daniel 10:13 (English Elpenor)
And the ruler of the kingdom of the Persians stood opposite me twenty and one day. And lo, Michael, one of the chief rulers, came to help me, and I left him there with the ruler of the kingdom of the Persians,	But the prince of the kingdom of the Persians withstood me twenty-one days: and behold, Michael, one of the princes, came to help me; and I left him there with the chief of the kingdom of the Persians:

Daniel 10:14 (Tanakh)	Daniel 10:14 (KJV)	Daniel 10:14 (NET)
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.	Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.	Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.”

Daniel 10:14 (BLB Septuagint)	Daniel 10:14 (Elpenor Septuagint)
καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας	καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ’ ἐσχάτων τῶν ἡμερῶν, ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας
Daniel 10:14 (NETS)	Daniel 10:14 (English Elpenor)
and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.”	and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

Psalm 82:1 (Tanakh)	Psalm 82:1 (KJV)	Psalm 82:1 (NET)
God standeth in the congregation of the mighty; he judgeth among the gods.	A psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.	A psalm of Asaph. God stands in the assembly of El; in the midst of the gods he renders judgment.

Psalm 82:1 (BLB Septuagint)	Psalm 81:1 (Elpenor Septuagint)
ψαλμὸς τῷ Ασαφ ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν ἐν μέσῳ δὲ θεοὺς διακρίνει	Ψαλμὸς τῷ ᾿Ασάφ. – Ο ΘΕΟΣ ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ
Psalm 81:1 (NETS)	Psalm 81:1 (English Elpenor)
A Psalm. Pertaining to Asaph. God stood in a gathering of gods, but in their midst he discerningly judges gods:	[A Psalm for Asaph.] God stands in the assembly of gods; and in the midst [of them] will judge gods.

The Children of Promise, Part 2

Back to Matthew 8:23-34

¹ Romans 9:8 (NET)

² Genesis 12:1 (NET) Table

³ The Stephanus Textus Receptus had ο ιησους (KJV: Jesus) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴ Matthew 4:18, 19a (NET)

⁵ Matthew 19:21 (NET) Table

⁶ Matthew 11:28-30 (NET)

⁷ Matthew 4:18b (NET) Table

⁸ Matthew 4:20 (NET)

⁹ Matthew 19:21b (NET) Table

¹⁰ Matthew 19:22 (NET)

¹¹ Matthew 19:26b (NET) Table

¹² Rashi’s commentary to Daniel 10:6, from The Complete Tanakh on Chabad.org online.

¹³ Rashi’s commentary to Daniel 10:13, from The Complete Tanakh on Chabad.org online.

¹⁴ In the Tanakh on Chabad.org אֵ֑ל (‘ēl) was translated God.

Christianity, Part 12

Posted on October 6, 2023 by admin

There are 3 occurrences of πάντας in 1 Corinthians [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ This is a continuation of my consideration of the first (1 Corinthians 7:7 ESV):

I wish that all (πάντας ἀνθρώπους) were as I myself am. But each has his own gift from God, one of one kind and one of another [Table].

I think everyone (NET) is a good translation of πάντας ἀνθρώπους above, despite “Paul’s assumptions [in 1 Corinthians 7:32-34] about the beautiful preoccupations of an unmarried man and an unmarried or betrothed woman”² limited to “those who were born…of the flesh of Adam” and born “from above…by the Spirit.”³ Here I want to explore the beauty of the story of Abraham, Sarah and Abimelech more thoroughly. It began when Abram and Sarai journeyed to Egypt.

Masoretic Text		Septuagint
Genesis 12:10-13 (Tanakh)	Genesis 12:10-13 (NET)	Genesis 12:10-13 (NETS)	Genesis 12:10-13 (English Elpenor)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.	There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.	And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land.	And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife (אִשְׁתּ֔וֹ): ‘Behold now, I know that thou art a fair (יְפַת) woman (אִשָּׁ֥ה) to look upon (מַרְאֶ֖ה).	As he approached Egypt, he said to his wife (‘iššâ, אשתו) Sarai, “Look, I know that you are a beautiful woman [NET note 34: Heb “a woman (‘iššâ, אשה) beautiful (yāp̄ê, יפת) of appearance (mar’ê, מראה) are you”].	And it came about when Abram drew near to enter into Egypt that Abram said to his wife (τῇ γυναικὶ αὐτοῦ) Sara, “I do know that your are a woman (γυνὴ) beautiful in countenance (εὐπρόσωπος),	And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife (τῇ γυναικί), I know that thou art a fair (εὐπρόσωπος) woman (γυνὴ).
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife (אִשְׁתּ֣וֹ); and they will kill me, but thee they will keep alive.	When the Egyptians see you they will say, ‘This is his wife (‘iššâ, אשתו).’ Then they will kill me but will keep you alive.	it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’ (γυνὴ αὐτοῦ), and they will kill me, but you they will keep for themselves.	It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife (γυνὴ αὐτοῦ), and they shall slay me, but they shall save thee alive.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’	So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”	Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account.”	Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

I am harder on Abram/Abraham about this fear than I should be. I’ve never lived in a world where anyone thought to kill me before having sex with my girlfriends or wives. Only God’s care makes Abram’s fear seem foolish. I’ve certainly feared matters of much less import when I should have trusted Him. And Abram’s fear—should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves⁴—sounds very much like a rationalization of the religious mind among those who have some compunction about sex with another man’s wife.

Masoretic Text		Septuagint
Genesis 12:14-16 (Tanakh)	Genesis 12:14-16 (NET)	Genesis 12:14-16 (NETS)	Genesis 12:14-16 (English Elpenor)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman (הָ֣אִשָּׁ֔ה) that she was very (מְאֹֽד) fair (יָפָ֥ה).	When Abram entered Egypt, the Egyptians saw that the woman (‘iššâ, האשה) was very (mᵊ’ōḏ, מאד) beautiful (yāp̄ê, יפה).	And it came about when Abram entered into Egypt—as the Egyptians saw the woman (τὴν γυναῖκα), that she was very (σφόδρα) beautiful (καλὴ)—	And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife (τὴν γυναῖκα αὐτοῦ) that she was very (σφόδρα) beautiful (καλὴ)–
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken (וַתֻּקַּ֥ח) into Pharaoh’s house [Table].	When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken (lāqaḥ, ותקח) into the household of Pharaoh,	that then the rulers of Pharao saw her and praised her to Pharao and brought (εἰσήγαγον) her into Pharao’s house [Table].	that the princes of Pharao saw her, and praised her to Pharao and brought (εἰσήγαγον) her into the house of Pharao.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels [Table].	and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.	And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels [Table].	And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.

The Hebrew word יָפָ֥ה (yāp̄ê), fair (Tanakh, KJV), beautiful (NET), was translated καλὴ, a form of καλός, in the Septuagint. I want to review what happened after Abimelech took Sarah to contrast that beauty to the story of Pharaoh and Sarai.

Masoretic Text		Septuagint
Genesis 20:3 (Tanakh) Table	Genesis 20:3 (NET)	Genesis 20:3 (NETS) Table	Genesis 20:3 (English Elpenor)
But G-d came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman (הָֽאִשָּׁ֣ה) whom thou hast taken (לָקַ֔חְתָּ); for she is a man’s wife’.	But God appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman (‘iššâ, האשה) you have taken (lāqaḥ, לקחת), for she is someone else’s wife.”	And God came in to Abimelech in his sleep during the night and said, “Look, you are about to die by reason of the woman (τῆς γυναικός) whom you have taken (ἔλαβες), whereas she is married to a man.”	And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman (τῆς γυναικός), whom thou hast taken (ἔλαβες), whereas she has lived with a husband.

God did not warn Pharaoh in a dream:

Masoretic Text		Septuagint
Genesis 12:17 (Tanakh) Table	Genesis 12:17 (NET)	Genesis 12:17 (NETS) Table	Genesis 12:17 (English Elpenor)
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife (אֵ֥שֶׁת).	But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife (‘iššâ, אשת).	And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife (τῆς γυναικὸς).	And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife (τῆς γυναικὸς).

Was Abimelech somehow different from Pharoah?

Masoretic Text		Septuagint
Genesis 20:4a (Tanakh) Table	Genesis 20:4a (NET)	Genesis 20:4a (NETS) Table	Genesis 20:4a (English Elpenor)
Now Abimelech had not come near (קָרַ֖ב) her;	Now Abimelech had not gone near (qāraḇ, קרב) her.	Now Abimelech had not touched (ἥψατο) her,	But Abimelech had not touched (ἥψατο) her,

The implication is strong that Pharoah had…come near (qāraḇ, קָרַ֖ב) her (Tanakh), he had…touched (ἥψατο) her (NETS, English Elpenor). Is that why God appeared to Abimelech in a dream at night,⁵ but struck Pharaoh and his household with severe diseases?⁶ Well, maybe, since the law, which came [more than] 430 years afterward⁷ said, “You shall not commit adultery”⁸?

But that answer only prompts another question, for God said to Abimelech:

Masoretic Text		Septuagint
Genesis 20:6b (Tanakh) Table	Genesis 20:6b (NET)	Genesis 20:6b (NETS) Table	Genesis 20:6b (English Elpenor)
I also withheld thee from sinning against Me. Therefore suffered I thee not to touch (לִנְגֹּ֥עַ) her.	I have kept you from sinning against me and..I did not allow you to touch (nāḡaʿ, לנגע) her.	I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch (ἅψασθαι) her.	I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch (ἅψασθαι) her.

Here the implication that Pharoah sinned against God by touching Sarai borders on certainty.

Masoretic Text		Septuagint
Genesis 12:18, 19 (Tanakh)	Genesis 12:18, 19 (NET)	Genesis 12:18, 19 (NETS)	Genesis 12:18, 19 (English Elpenor)
And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife (אִשְׁתְּךָ֖)?	So Pharaoh summoned Abram and said, “What is this you have done to me? Why didn’t you tell me that she was your wife (‘iššâ,אשתך)?	Now when Pharao had called Abram he said, “What is this you have done to me, that you did not tell me that she is your wife (γυνή σού)?	And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife (γυνή σου)?
Why saidst thou: She is my sister? so that I took (וָֽאֶקַּ֥ח) her to be my wife (לְאִשָּׁ֑ה); now therefore behold thy wife (אִשְׁתְּךָ֖), take her (קַ֥ח), and go thy way.’	Why did you say, ‘She is my sister,’ so that I took (lāqaḥ, ואקח) her to be my wife (‘iššâ, לאשה)? Now, here is your wife (‘iššâ, אשתך). Take her (lāqaḥ, קח) and go!”	Why did you say, ‘She is my sister’? And I took (ἔλαβον) her to myself for a wife (γυναῖκα). And now here is your wife (ἡ γυνή σου) before you; take her (λαβὼν); hurry off.”	Wherefore didst thou say, She is my sister? and I took (ἔλαβον) her for a wife (γυναῖκα) to myself; and now, behold, thy wife (ἡ γυνή σου) is before thee, take her (λαβὼν) and go quickly away.

So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai? Before I go on, I should acknowledge that Rashi potentially disputed my “certainty” that Pharaoh “touched” Sarai:⁹

And the Lord plagued Pharaoh…[with] great plagues: He was stricken with the plague of “ra’athan,” making intercourse harmful to him. Gen. Rabbah (41:2)

as well as his household: lit. and his house. As the Targum states: and upon the people of his house, (and its midrashic interpretation (Tan. Lech Lecha 8) is that this includes its walls, pillars, and utensils. In an old Rashi).

on account of Sarai: [The words עַל דְבַר שָׂרַי mean literally] according to her words: she would say to the angel, “Strike,” and he would strike. [from Tan. Lech Lecha 5]

From the word דְּבַ֥ר (dāḇār), a word not translated independently into English, Rashi constructed a scene where Sarai called on an angel to strike Pharaoh and his household. The word “strike” was וַיְנַגַּ֨ע (nāḡaʿ), translated plagued (Tanakh, KJV) and struck (NET), from the same root as לִנְגֹּ֥ע (nāḡaʿ), translated to touch (Tanakh, KJV, NET) when God told Abimelech: I did not allow you to touch her.¹⁰ Rashi didn’t say explicitly whether Sarai told the angel to strike before or after Pharaoh “touched” her. But consider God’s command to Abimelech:

Masoretic Text		Septuagint
Genesis 20:7 (Tanakh)	Genesis 20:7 (NET)	Genesis 20:7 (NETS)	Genesis 20:7 (English Elpenor)
Now therefore restore the man’s wife (אֵֽשֶׁת); for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’	But now give back the man’s wife (‘iššâ, אשת). Indeed he is a prophet and he will pray for you; thus you will live. But if you don’t give her back, know that you will surely die along with all who belong to you.”	And now return the woman (τὴν γυναῖκα) to the man, for he is a prophet, and he will pray for you, and you will live. If, however, you do not restore her, know that you shall die, you and all that are yours.”	But now return the man his wife (τὴν γυναῖκα); for he is a prophet, and shall pray for thee, and thou shalt live; but if thou restore her not, know that thou shalt die and all thine.

Then consider Rashi’s commentary:¹¹

return the man’s wife: And do not think that perhaps she will be repugnant to him, and he will not accept her, or that he will hate you and not pray for you. (Abimelech said to Him, “Who will let him know that I did not touch her?” He replied,)

because he is a prophet: And he knows that you did not touch her; therefore, “he will pray for you.” – [from Tan. Buber, Vayera 25]

The suggestion here, that Sarai would or should “be repugnant” to Abram if she told the angel to strike after Pharaoh “touched” her, implies that Rashi intended before Pharaoh “touched” her. I was a little surprised that many if not most commentators seemed to hold that the Lord struck Pharaoh and his household with severe diseases¹² before Pharaoh “touched” Sarai. It was also the hope or expectation of most people I found online.¹³ It would’ve been my own preference. That’s why I’m pursuing the question.

It just seems to me now that the contrast between the two stories implies that Pharaoh “touched” Sarai. I’ll back off from my “certainty.” The text doesn’t explicitly say that Pharaoh “touched” Sarai any more than it says that Sarai “would say to the angel, ‘Strike,’ and he would strike.” The same phrase עַל־דְּבַ֥ר, made up of two words עַל (ʿal) and דְּבַ֥ר (dāḇār), is found in Genesis 20:11.

Masoretic Text		Septuagint
Genesis 20:11 (Tanakh) Table	Genesis 20:11 (NET)	Genesis 20:11 (NETS) Table	Genesis 20:11 (English Elpenor)
And Abraham said: ‘Because I thought: Surely the fear of G-d is not in this place; and they will slay me for my wife’s sake.	Abraham replied, “Because I thought, ‘Surely no one fears God in this place. They will kill me because of my wife.	And Abraam said, “Because I said, It appears there is no piety in this place, and so they will kill me because of my wife.	And Abraam said, Why I said, Surely there is not the worship of God in this place, and they will slay me because of my wife.

Here that two word phrase was translated for…sake (Tanakh) and because of (NET). A note (28) in the NET reads: “Heb ‘over the matter of.’” That seems to be the most reasonable understanding of the phrase in Genesis 12:17. The story of Sarai calling on an angel to defend her virtue would have been a good one to tell, if it actually happened. It sounds a little too much like the chivalric code:

The code of chivalry that developed in medieval Europe had its roots in earlier centuries. It arose in the Carolingian Empire from the idealisation of the cavalryman—involving military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne’s cavalry.^{[4]: 2 [5]}

It’s not too hard to imagine that a medieval French rabbi, learning and teaching at a time when these ideals of justice and virtue were percolating, thought that God would put his knight at the fair lady Sarai’s disposal. I’m a little distressed how unchivalrous Abram seems 918 years after Rashi died. This is how Abraham explained it to Abimelech:

Masoretic Text		Septuagint
Genesis 20:13 (Tanakh) Table	Genesis 20:13 (NET)	Genesis 20:13 (NETS) Table	Genesis 20:13 (English Elpenor)
And it came to pass, when G-d caused me to wander from my father’s house, that I said unto her: This is thy kindness (חַסְדֵּ֔ךְ) which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’	When God made me wander from my father’s house, I told her, ‘This is what you can do to show your loyalty (ḥeseḏ, חסדך) to me: Every place we go, say about me, “He is my brother.”’”	Now it came about when God brought me forth from my father’s house, that then I said to her, ‘This righteousness (δικαιοσύνην) you shall do for me: in every place, there where we enter, say about me, He is my brother.’”	And it came to pass when God brought me forth out of the house of my father, that I said to her, This righteousness (δικαιοσύνην) thou shalt perform to me, in every place into which we may enter, say of me, He is my brother.

The Hebrew word חַסְדֵּ֔ךְ (ḥeseḏ), translated kindness (Tanakh, KJV) and loyalty (NET), was rendered δικαιοσύνην (righteousness) by the rabbis who translated the Septuagint. So, rather than cavil at Abraham’s apparent lack of medieval European moral sensibilities, I should marvel at how far Sarai/Sarah was willing to go to obey her husband, her owner, her lord.

Without speaking a word against Abraham, Peter drew a sharp contrast quietly commending Sarah as one who did good and [did] not fear anything that is frightening.¹⁴ And the Lord didn’t need to constantly critique and criticize Abraham as I am prone to do, since He had already given him a wife who demonstrated such faithful, patient obedience without fear, that he may be won¹⁵ without a word by the conduct of¹⁶ his wife.

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

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

Tables comparing Genesis 12:10; 12:11; 12:12; 12:13; 12:14; 12:18; 12:19 and 20:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 12:10; 12:11; 12:12; 12:13; 12:14; 12:18; 12:19 and 20:7 in the Septuagint (BLB and Elpenor), and a table comparing 1 Peter 3:1 in the NET and KJV follow.

Genesis 12:10 (Tanakh)	Genesis 12:10 (KJV)	Genesis 12:10 (NET)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.	And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.	There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.

Genesis 12:10 (Septuagint BLB)	Genesis 12:10 (Septuagint Elpenor)
καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς καὶ κατέβη Αβραμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς	Καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς, καὶ κατέβη ῞Αβραμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ, ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς
Genesis 12:10 (NETS)	Genesis 12:10 (English Elpenor)
And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land.	And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.

Genesis 12:11 (Tanakh)	Genesis 12:11 (KJV)	Genesis 12:11 (NET)
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.	And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:	As he approached Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman.

Genesis 12:11 (Septuagint BLB)	Genesis 12:11 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα ἤγγισεν Αβραμ εἰσελθεῖν εἰς Αἴγυπτον εἶπεν Αβραμ Σαρα τῇ γυναικὶ αὐτοῦ γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ	ἐγένετο δέ, ἡνίκα ἤγγισεν ῞Αβραμ εἰσελθεῖν εἰς Αἴγυπτον, εἶπεν ῞Αβραμ Σάρᾳ τῇ γυναικί· γινώσκω ἐγώ, ὅτι γυνὴ εὐπρόσωπος εἶ
Genesis 12:11 (NETS)	Genesis 12:11 (English Elpenor)
And it came about when Abram drew near to enter into Egypt that Abram said to his wife Sara, “I do know that your are a woman beautiful in countenance,	And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

Genesis 12:12 (Tanakh)	Genesis 12:12 (KJV)	Genesis 12:12 (NET)
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.	Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.	When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive.

Genesis 12:12 (Septuagint BLB)	Genesis 12:12 (Septuagint Elpenor)
ἔσται οὖν ὡς ἂν ἴδωσίν σε οἱ Αἰγύπτιοι ἐροῦσιν ὅτι γυνὴ αὐτοῦ αὕτη καὶ ἀποκτενοῦσίν με σὲ δὲ περιποιήσονται	ἔσται οὖν, ὡς ἂν ἴδωσί σε οἱ Αἰγύπτιοι, ἐροῦσιν ὅτι γυνὴ αὐτοῦ ἐστιν αὐτή, καὶ ἀποκτενοῦσί με, σὲ δὲ περιποιήσονται
Genesis 12:12 (NETS)	Genesis 12:12 (English Elpenor)
it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves.	It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.

Genesis 12:13 (Tanakh)	Genesis 12:13 (KJV)	Genesis 12:13 (NET)
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’	Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.	So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”

Genesis 12:13 (Septuagint BLB)	Genesis 12:13 (Septuagint Elpenor)
εἰπὸν οὖν ὅτι ἀδελφὴ αὐτοῦ εἰμι ὅπως ἂν εὖ μοι γένηται διὰ σέ καὶ ζήσεται ἡ ψυχή μου ἕνεκεν σοῦ	εἰπὸν οὖν, ὅτι ἀδελφὴ αὐτοῦ εἰμι, ὅπως ἂν εὖ μοι γένηται διὰ σέ, καὶ ζήσεται ἡ ψυχή μου ἕνεκέν σου
Genesis 12:13 (NETS)	Genesis 12:13 (English Elpenor)
Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account.”	Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

Genesis 12:14 (Tanakh)	Genesis 12:14 (KJV)	Genesis 12:14 (NET)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.	And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.	When Abram entered Egypt, the Egyptians saw that the woman was very beautiful.

Genesis 12:14 (Septuagint BLB)	Genesis 12:14 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα εἰσῆλθεν Αβραμ εἰς Αἴγυπτον ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ ἦν σφόδρα	ἐγένετο δέ, ἡνίκα εἰσῆλθεν ῞Αβραμ εἰς Αἴγυπτον, ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα αὐτοῦ, ὅτι καλὴ ἦν σφόδρα
Genesis 12:14 (NETS)	Genesis 12:14 (English Elpenor)
And it came about when Abram entered into Egypt—as the Egyptians saw the woman, that she was very beautiful—	And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife that she was very beautiful–

Genesis 12:18 (Tanakh)	Genesis 12:18 (KJV)	Genesis 12:18 (NET)
And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?	And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?	So Pharaoh summoned Abram and said, “What is this you have done to me? Why didn’t you tell me that she was your wife?

Genesis 12:18 (Septuagint BLB)	Genesis 12:18 (Septuagint Elpenor)
καλέσας δὲ Φαραω τὸν Αβραμ εἶπεν τί τοῦτο ἐποίησάς μοι ὅτι οὐκ ἀπήγγειλάς μοι ὅτι γυνή σού ἐστιν	καλέσας δὲ Φαραὼ τὸν ῞Αβραμ εἶπε· τί τοῦτο ἐποίησάς μοι, ὅτι οὐκ ἀπήγγειλάς μοι, ὅτι γυνή σου ἐστίν;
Genesis 12:18 (NETS)	Genesis 12:18 (English Elpenor)
Now when Pharao had called Abram he said, “What is this you have done to me, that you did not tell me that she is your wife?	And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife?

Genesis 12:19 (Tanakh)	Genesis 12:19 (KJV)	Genesis 12:19 (NET)
Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’	Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way.	Why did you say, ‘She is my sister,’ so that I took her to be my wife? Now, here is your wife. Take her and go!”

Genesis 12:19 (Septuagint BLB)	Genesis 12:19 (Septuagint Elpenor)
ἵνα τί εἶπας ὅτι ἀδελφή μού ἐστιν καὶ ἔλαβον αὐτὴν ἐμαυτῷ εἰς γυναῖκα καὶ νῦν ἰδοὺ ἡ γυνή σου ἐναντίον σου λαβὼν ἀπότρεχε	ἱνατί εἶπας ὅτι ἀδελφή μου ἐστί; καὶ ἔλαβον αὐτὴν ἐμαυτῷ γυναῖκα, καὶ νῦν ἰδοὺ ἡ γυνή σου ἔναντί σου· λαβὼν ἀπότρεχε
Genesis 12:19 (NETS)	Genesis 12:19 (English Elpenor)
Why did you say, ‘She is my sister’? And I took her to myself for a wife. And now here is your wife before you; take her; hurry off.”	Wherefore didst thou say, She is my sister? and I took her for a wife to myself; and now, behold, thy wife is before thee, take her and go quickly away.

Genesis 20:7 (Tanakh)	Genesis 20:7 (KJV)	Genesis 20:7 (NET)
Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’	Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.	But now give back the man’s wife. Indeed he is a prophet and he will pray for you; thus you will live. But if you don’t give her back, know that you will surely die along with all who belong to you.”

Genesis 20:7 (Septuagint BLB)	Genesis 20:7 (Septuagint Elpenor)
νῦν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ ὅτι προφήτης ἐστὶν καὶ προσεύξεται περὶ σοῦ καὶ ζήσῃ εἰ δὲ μὴ ἀποδίδως γνῶθι ὅτι ἀποθανῇ σὺ καὶ πάντα τὰ σά	νῦν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ, ὅτι προφήτης ἐστὶ καὶ προσεύξεται περὶ σοῦ καὶ ζήσῃ· εἰ δὲ μὴ ἀποδίδως, γνώσῃ ὅτι ἀποθανῇ σὺ καὶ πάντα τὰ σά
Genesis 20:7 (NETS)	Genesis 20:7 (English Elpenor)
And now return the woman to the man, for he is a prophet, and he will pray for you, and you will live. If, however, you do not restore her, know that you shall die, you and all that are yours.”	But now return the man his wife; for he is a prophet, and shall pray for thee, and thou shalt live; but if thou restore her not, know that thou shalt die and all thine.

1 Peter 3:1 (NET)	1 Peter 3:1 (KJV)
In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live,	Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

1 Peter 3:1 (NET Parallel Greek)	1 Peter 3:1 (Stephanus Textus Receptus)	1 Peter 3:1 (Byzantine Majority Text)
Ὁμοίως [αἱ] γυναῖκες, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα \|καὶ\| εἴ τινες ἀπειθοῦσιν τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται	ομοιως αι γυναικες υποτασσομεναι τοις ιδιοις ανδρασιν ινα και ει τινες απειθουσιν τω λογω δια της των γυναικων αναστροφης ανευ λογου κερδηθησωνται	ομοιως αι γυναικες υποτασσομεναι τοις ιδιοις ανδρασιν ινα και ει τινες απειθουσιν τω λογω δια της των γυναικων αναστροφης ανευ λογου κερδηθησονται

Christianity, Part 13

The Children of Promise, Part 1

Back to The Children of Promise, Part 2

¹ John 12:32 (ESV)

² Christianity, Part 11

³ Christianity, Part 11

⁴ Genesis 12:13 (NETS)

⁵ Genesis 20:3a (NET) Table

⁶ Genesis 12:17a (NET) Table

⁷ Galatians 3:17a (ESV) Table

⁸ Exodus 20:14 (ESV) Table

⁹ From Rashi’s commentary to Genesis 12:17 (Tanakh), chabad.org

¹⁰ Genesis 20:6b (NET) Table

¹¹ From Rashi’s commentary to Genesis 20:7 (Tanakh), chabad.org

¹² Genesis 12:17a (NET) Table

¹³ “Did Sarah sleep with Pharaoh when she was taken to his palace?;” “Did Pharaoh sleep with Sarah?,” on Ask the Pastors: Questions from real people answered by experienced pastors

¹⁴ 1 Peter 3:6b (ESV)

¹⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κερδηθήσονται (NET: they will be won over) here in the future tense and indicative mood, where the Stephanus Textus Receptus had κερδηθησωνται (KJV: they…may…be won) in the aorist tense and subjunctive mood.

¹⁶ 1 Peter 3:1b (ESV)

Christianity, Part 11

Posted on September 30, 2023 by admin

I wish² that all (πάντας ἀνθρώπους) were as I myself am. But³ each has his own gift from God, one⁴ of one kind and one⁵ of another.

Here πάντας was clearly limited by ἀνθρώπους (KJV: all men). Paul did not wish that all porcupines were as I myself am. I admit when I first read it I considered even all men limited to “very few men” because I heard the second clause as “But most of you aren’t as spiritual as I am.” Yet here πάντας ἀνθρώπους was translated all, everyone in the NET, which has the advantage of eliminating porcupines and other non-humans. And now I no longer think that everyone is wrong, misleading or a poor translation.

Now concerning the matters about which you wrote,⁶ Paul began this particular explanation, but what was written wasn’t recorded. Perhaps that’s because it seems fairly obvious that the question involved whether certain people at a certain place and time should or could marry, depending on whether the writers were doing the forbidding, being forbidden or both. Or perhaps it was because the Holy Spirit regarded Paul’s answer as more universally applicable than the questions as written. Paul continued (1 Corinthians 7:1b ESV)

“It is good for a man not to have sexual relations (ἅπτεσθαι) with a woman” [Table].

The Greek word translated good here was καλὸν (a form of καλός), the “beautiful good,” rather than ἀγαθόν (a form of ἀγαθός). I wrote about the “beautiful good” in another essay. So, why did Paul write, It is good (a beautiful good) for a man not to have sexual relations with a woman?

According to Britannica online, “The philosophical and religious ideals of celibacy in the Classical world strongly influenced subsequent practices of celibacy and monasticism in Christianity.”⁷ Was Paul persuaded that pagan celibacy was the highest form of self-righteousness? Probably not.

As I studied, I wondered why Paul chose ἅπτεσθαι, “to touch,” rather than λαμβάνεσθαι, a present middle/passive infinitive form of λαμβάνω, “to take.” And I also wondered why γυναικὸς (ESV: woman), a form of γυνή in the genitive case, was chosen rather than γυνήν in the accusative case or even γυνῇ in the dative. I typed the latter question into a search engine and Barnes’ Notes on the Bible directed me to the story of Abraham, Sarah and Abimelech.

Masoretic Text		Septuagint
Genesis 20:2-6 (Tanakh)	Genesis 20:2-6 (NET)	Genesis 20:2-6 (NETS)	Genesis 20:2-6 (English Elpenor)
And Abraham said of Sarah his wife (אִשְׁתּ֖וֹ): ‘She is my sister.’ And Abimelech king of Gerar sent, and took (וַיִּקַּ֖ח) Sarah.	Abraham said about his wife (‘iššâ, אשתו) Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took (lāqaḥ, ויקח) her.	And Abraam said of his wife (τῆς γυναικὸς αὐτοῦ) Sarra, “She is my sister,” lest perhaps the men of the city kill him on her account. Then Abimelech king of Gerara sent and took (ἔλαβεν) Sarra.	And Abraam said concerning Sarrha his wife (τῆς γυναικὸς αὐτοῦ), She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. So Abimelech king of Gerara sent and took (ἔλαβε) Sarrha.
But G-d came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman (הָֽאִשָּׁ֣ה) whom thou hast taken (לָקַ֔חְתָּ); for she is a man’s (בָּֽעַל) wife (בְּעֻ֥לַת)’ [Table].	But God appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman (‘iššâ, האשה) you have taken (lāqaḥ, לקחת), for she is someone else’s (baʿal, בעל) wife (bāʿal, בעלת).”	And God came in to Abimelech in his sleep during the night and said, “Look, you are about to die by reason of the woman (τῆς γυναικός) whom you have taken (ἔλαβες), whereas she is married (συνῳκηκυῗα) to a man (ἀνδρί)” [Table].	And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman (τῆς γυναικός), whom thou hast taken (ἔλαβες), whereas she has lived (συνῳκηυῖα) with a husband (ἀνδρί).
Now Abimelech had not come near (קָרַ֖ב) her; and he said: ‘L-rd, wilt Thou slay even a righteous nation?	Now Abimelech had not gone near (qāraḇ, קרב) her. He said, “Lord, would you really slaughter an innocent nation?	Now Abimelech had not touched (ἥψατο) her, and he said, “Lord, will you destroy an unwitting and righteous nation?	But Abimelech had not touched (ἥψατο) her, and he said, Lord, wilt thou destroy an ignorantly [sinning] and just nation?
Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’	Did Abraham not say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this with a clear conscience and with innocent hands!”	Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.”	Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.”
And G-d said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch (לִנְגֹּ֥עַ) her.	Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch (nāḡaʿ, לנגע) her.	Then God said to him during his sleep, “I too knew that you did this with a pure heart, and I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch (ἅψασθαι) her.	And God said to him in sleep, Yea, I knew that thou didst this with a pure heart, and I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch (ἅψασθαι) her.

Abimelech took (וַיִּקַּ֖ח) Sarah. In the Septuagint the Greek word translated took was ἔλαβε(ν) (a form of λαμβάνω). Abimelech had every intention of making Sarah one of his wives but he had not come near (קָרַ֖ב) her,⁸ he had not touched (ἥψατο, a form of ἅπτω in the middle voice) her.⁹ The Greek word translated sexual relations (ἅπτεσθαι) in 1 Corinthians 7:1b (ESV) was an infinitive form of ἅπτω also in the middle voice. I did not allow you to touch her,¹⁰ God told Abimelech in a dream. The Greek word translated to touch here was ἅψασθαι, another infinitive form of ἅπτω in the middle voice.

The Greek word γυναικὸς (a form of γυνή) was in the genitive case because whether translated wife¹¹ or woman,¹² she is married (συνῳκηκυῗα) to a man (ἀνδρί),¹³ or she has lived (συνῳκηυῖα) with a husband (ἀνδρί).¹⁴ A note (5) in the NET explained that the Hebrew was literally: “and she is owned by an owner.” Though this concept has been misunderstood as abusive authority, I think the Holy Spirit understands it as a man’s responsibility for his wife.

Consider an owner’s responsibility, written in the law, for an ox or bull:

Masoretic Text		Septuagint
Exodus 21:28, 29 (Tanakh)	Exodus 21:28, 29 (NET)	Exodus 21:28, 29 (NETS)	Exodus 21:28, 29 (English Elpenor)
And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner (וּבַ֥עַל) of the ox shall be quit.	“If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner (baʿal, ובעל) of the ox will be acquitted.	Now if a bull gores a man or a woman and he dies, the bull shall be stoned with stones, and its meat shall not be eaten, but the owner (κύριος) of the bull shall not be liable.	And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner (κύριος) of the bull shall be clear.
But if the ox was wont to gore in time past, and warning hath been given to its owner (בִּבְעָלָיו֙), and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner (בְּעָלָ֖יו) also shall be put to death.	But if the ox had the habit of goring, and its owner (baʿal, בבעליו) was warned but he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man (baʿal, בעליו) must be put to death.	But if the bull was prone to gore before yesterday and before the third day and they warn its owner (κυρίῳ) and he does not restrain it and it kills a man or a woman, the bull shall be stoned, and its owner (κύριος) shall die as well.	But if the bull should have been given to goring in former time, and men should have told his owner (κυρίῳ), and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner (κύριος) shall die also.

Husbands, love your¹⁵ wives, as Christ loved the church and gave himself up for her, Paul wrote, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself [Table].¹⁶ The Greek words translated should here are ὀφείλουσιν [καὶ], and love is ἀγαπᾶν, an infinitive form of ἀγαπάω in the present tense: In the same way husbands owe also to love their wives as their own bodies.

Yes, I am asking myself at this very moment if I took ownership of, if I accepted the responsibility for, my wife’s spiritual well-being while we were married. No, I’m not at all happy with the answer. “Find’em, feel’em, fuck’em and forget’em,” was the guiding maxim of the 4F club. It was something I learned in elementary school, not part of the official curriculum but handed down from a classmate’s older brother. And though I scoffed at it in my youth as morally beneath me, in my old age I reckon I’ve lived more nearly in compliance to that odious maxim than to any semblance of Christ-likeness. A feminist is not a godly husband: See to that¹⁷ yourself,¹⁸ was too often my attitude as I was preoccupied with more worldly concerns.

It seems like I understand Paul’s insight in 1 Corinthians 7:1b better, at least grasp its generality better, if I don’t even try to translate his word string into a fluent English sentence: καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι, “beautiful man wife not to touch.” That beauty is obvious in the story of Abraham, Sarah and Abimelech, when a man does not touch another man’s wife. The beauty of God’s intervention to spare both Sarah and Abimelech is beyond compare. I’ll return to that later. Paul described the beauty of a man not touching his own wife for an agreed upon period of time a few verses after this, and the beauty of not taking a wife at all in some verses after that (1 Corinthians 7:28-35 ESV):

But if you do marry,¹⁹ you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world²⁰ as though they had no dealings with it. For the present form of this world is passing away.

I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please²¹ the Lord. But the married man is anxious about worldly things, how to please²² his wife, and his interests are divided.²³ And the unmarried or betrothed woman²⁴ is anxious about the things of the Lord, how to be holy in body²⁵ and spirit.²⁶ But the married woman is anxious about worldly things, how to please²⁷ her husband. I say this for your own benefit,²⁸ not to lay any restraint upon you, but to promote good order and to secure your undivided devotion²⁹ to the Lord.

I’ve discounted this entire chapter way too much: the appointed time has grown very short spoke to me of the return of Christ. I couldn’t calculate how Paul might have amended his words if he had known that I would still be waiting in the fall of 2023, and so I failed to pay enough attention to what is actually written here. Now, as I approach my seventieth birthday my appointed time has grown very short and my attention is more focused, perhaps, than in the past. There are things to consider about συνεσταλμένος, the Greek word translated very short, a participle of the verb συστέλλω in the perfect tense. But for the moment I’d rather consider and address something else.

Paul’s assumptions about the beautiful preoccupations of an unmarried man and an unmarried or betrothed woman were not made regarding those who are born of the flesh of Adam only. His words are folly to those who are perishing.³⁰ That which is born of the flesh is flesh,³¹ Jesus explained to Nicodemus. “None is righteous,” Paul wrote of those born only of the flesh of Adam, “no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one [Table]. Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips. Their mouth is full of curses and bitterness. Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known. There is no fear of God before their eyes.”³²

In this letter Paul addressed those who were born, not only of the flesh of Adam but, from above as well, by the Spirit (1 Corinthians 1:4-9 ESV):

I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge—even as the testimony about Christ was confirmed among you—so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

I say: “I’ve lived more nearly in compliance to that odious [4F club] maxim than to any semblance of Christ-likeness.” But Paul wrote that, our Lord Jesus Christ…will sustain you to the end, guiltless in the day of our Lord Jesus Christ.³³ The Greek word translated will sustain was βεβαιώσει, a 3^rd person singular form of βεβαιόω in the future tense, active voice and indicative mood: “to establish, strengthen, stabilize, make firm, confirm, secure, warrant, make good.” The word translated you was the plural ὑμᾶς, so I assume Paul meant individuals rather than the Corinthian church as a singular collective.

Everything I’m complaining about in my self-assessment happened after I said a sinner’s prayer to Jesus. Some of it after I returned from atheism. What hurts the most is the more recent events in my forties and fifties when I thought I was doing better. At the very time when 1 Corinthians 7 and Ephesians 5 should have been my daily meditation, I ignored them and became anxious about worldly things, how to please [my] wife,³⁴ and I should’ve known better—but, clearly, I didn’t. During this study, as my failure to understand the love owed to my wife was brought to my attention (how many years after the fact?), I moaned, “Why don’t You just kill me, and be done with it?”

That wouldn’t really accomplish anything from God’s perspective: for all live to him.³⁵ So I suck it up and appropriate Paul’s words as my own, finding hope and comfort (even fellowship) in them (1 Timothy 1:15, 16 ESV):

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life [Table].

I left a sermon on the first chapter of 1 Peter recently, disgruntled. Peter is not my favorite writer, though my Pastor is beginning to help overcome that antipathy in me. The text was: Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.³⁶ I left the worship service that afternoon mumbling something about, “pie in the sky bye and bye.” It took me a day or so to put my disgruntled feelings into words.

But when I finally expressed myself honestly…

No, thank you. I’ll put my hope fully on the grace that is brought to me new every morning, the fruit of Your Spirit: Your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

…the Lord’s answer was immediate:

Why do you hope for what you already see?

There wasn’t much left for me to say:

Duh, because I’m an idiot?

And so He corrected my misunderstanding.

Any time I compare myself to Jesus, I come up short. And the appointed time has grown very short³⁷ for that gap to be closed before I see Him face to face. Here is real hope: to set [my] hope fully on the grace that will be brought to [me] at the revelation of Jesus Christ. For now, I keep following Him through the Scripture, all too aware that those who have suffered the most from this gap are those whom I have loved and continue to love (e.g., because I do it so poorly).

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

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

Tables comparing Genesis 20:2; 20:4; 20:5; 20:6; Exodus 21:28 and 21:29 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 20:2; 20:4; 20:5; 20:6; Exodus 21:28 and 21:29 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 7:7; Ephesians 5:25; Matthew 27:4; 1 Corinthians 7:28 and 7:31-35 in the NET and KJV follow.

Genesis 20:2 (Tanakh)	Genesis 20:2 (KJV)	Genesis 20:2 (NET)
And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.	And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.	Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Genesis 20:2 (Septuagint BLB)	Genesis 20:2 (Septuagint Elpenor)
εἶπεν δὲ Αβρααμ περὶ Σαρρας τῆς γυναικὸς αὐτοῦ ὅτι ἀδελφή μού ἐστιν ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μού ἐστιν μήποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως δι᾽ αὐτήν ἀπέστειλεν δὲ Αβιμελεχ βασιλεὺς Γεραρων καὶ ἔλαβεν τὴν Σαρραν	εἶπε δὲ ῾Αβραὰμ περὶ Σάρρας τῆς γυναικὸς αὐτοῦ, ὅτι ἀδελφή μου ἐστίν· ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μου ἐστί, μή ποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως δι᾿ αὐτήν. ἀπέστειλε δὲ ᾿Αβιμέλεχ, βασιλεὺς Γεράρων, καὶ ἔλαβε τὴν Σάρραν
Genesis 20:2 (NETS)	Genesis 20:2 (English Elpenor)
And Abraam said of his wife Sarra, “She is my sister,” lest perhaps the men of the city kill him on her account. Then Abimelech king of Gerara sent and took Sarra.	And Abraam said concerning Sarrha his wife, She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. So Abimelech king of Gerara sent and took Sarrha.

Genesis 20:4 (Tanakh)	Genesis 20:4 (KJV)	Genesis 20:4 (NET)
Now Abimelech had not come near her; and he said: ‘L-rd, wilt Thou slay even a righteous nation?	But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?	Now Abimelech had not gone near her. He said, “Lord, would you really slaughter an innocent nation?

Genesis 20:4 (Septuagint BLB)	Genesis 20:4 (Septuagint Elpenor)
Αβιμελεχ δὲ οὐχ ἥψατο αὐτῆς καὶ εἶπεν κύριε ἔθνος ἀγνοοῦν καὶ δίκαιον ἀπολεῖς	᾿Αβιμέλεχ δὲ οὐχ ἥψατο αὐτῆς καὶ εἶπε· Κύριε, ἔθνος ἀγνοοῦν καὶ δίκαιον ἀπολεῖς
Genesis 20:4 (NETS)	Genesis 20:4 (English Elpenor)
Now Abimelech had not touched her, and he said, “Lord, will you destroy an unwitting and righteous nation?	But Abimelech had not touched her, and he said, Lord, wilt thou destroy an ignorantly [sinning] and just nation?

Genesis 20:5 (Tanakh)	Genesis 20:5 (KJV)	Genesis 20:5 (NET)
Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’	Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this.	Did Abraham not say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this with a clear conscience and with innocent hands!”

Genesis 20:5 (Septuagint BLB)	Genesis 20:5 (Septuagint Elpenor)
οὐκ αὐτός μοι εἶπεν ἀδελφή μού ἐστιν καὶ αὐτή μοι εἶπεν ἀδελφός μού ἐστιν ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν ἐποίησα τοῦτο	οὐκ αὐτός μοι εἶπεν, ἀδελφή μου ἐστί; καὶ αὕτη μοι εἶπεν, ἀδελφός μου ἐστίν; ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν ἐποίησα τοῦτο
Genesis 20:5 (NETS)	Genesis 20:5 (English Elpenor)
Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.”	Said he not to me, She is my sister, and said she not to me, He is my brother? with a pure heart and in the righteousness of my hands have I done this.

Genesis 20:6 (Tanakh)	Genesis 20:6 (KJV)	Genesis 20:6 (NET)
And G-d said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.	And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.	Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch her.

Genesis 20:6 (Septuagint BLB)	Genesis 20:6 (Septuagint Elpenor)
εἶπεν δὲ αὐτῷ ὁ θεὸς καθ᾽ ὕπνον κἀγὼ ἔγνων ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο καὶ ἐφεισάμην ἐγώ σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ ἕνεκεν τούτου οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς	λίγο εἶπε δὲ αὐτῷ ὁ Θεὸς καθ᾿ ὕπνον· κἀγὼ ἔγνων ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο, καὶ ἐφεισάμην σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ· ἕνεκα τούτου οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς
Genesis 20:6 (NETS)	Genesis 20:6 (English Elpenor)
Then God said to him during his sleep, “I too knew that you did this with a pure heart, and I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch her.	And God said to him in sleep, Yea, I knew that thou didst this with a pure heart, and I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch her.

Exodus 21:28 (Tanakh)	Exodus 21:28 (KJV)	Exodus 21:28 (NET)
And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.	If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.	“If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.

Exodus 21:28 (Septuagint BLB)	Exodus 21:28 (Septuagint Elpenor)
ἐὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ λίθοις λιθοβοληθήσεται ὁ ταῦρος καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται	᾿Εὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ, λίθοις λιθοβοληθήσεται ὁ ταῦρος, καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ· ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται
Exodus 21:28 (NETS)	Exodus 21:28 (English Elpenor)
Now if a bull gores a man or a woman and he dies, the bull shall be stoned with stones, and its meat shall not be eaten, but the owner of the bull shall not be liable.	And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner of the bull shall be clear.

Exodus 21:29 (Tanakh)	Exodus 21:29 (KJV)	Exodus 21:29 (NET)
But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.	But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.	But if the ox had the habit of goring, and its owner was warned but he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Exodus 21:29 (Septuagint BLB)	Exodus 21:29 (Septuagint Elpenor)
ἐὰν δὲ ὁ ταῦρος κερατιστὴς ᾖ πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης καὶ διαμαρτύρωνται τῷ κυρίῳ αὐτοῦ καὶ μὴ ἀφανίσῃ αὐτόν ἀνέλῃ δὲ ἄνδρα ἢ γυναῖκα ὁ ταῦρος λιθοβοληθήσεται καὶ ὁ κύριος αὐτοῦ προσαποθανεῖται	ἐὰν δὲ ὁ ταῦρος κερατιστὴς ᾖ πρὸ τῆς χθὲς καὶ πρὸ τῆς τρίτης, καὶ διαμαρτύρωνται τῷ κυρίῳ αὐτοῦ, καὶ μὴ ἀφανίσῃ αὐτόν, ἀνέλῃ δὲ ἄνδρα ἢ γυναῖκα, ὁ ταῦρος λιθοβοληθήσεται καὶ ὁ κύριος αὐτοῦ προσαποθανεῖται
Exodus 21:29 (NETS)	Exodus 21:29 (English Elpenor)
But if the bull was prone to gore before yesterday and before the third day and they warn its owner and he does not restrain it and it kills a man or a woman, the bull shall be stoned, and its owner shall die as well.	But if the bull should have been given to goring in former time, and men should have told his owner, and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner shall die also.

1 Corinthians 7:7 (NET)	1 Corinthians 7:7 (KJV)
I wish that everyone was as I am. But each has his own gift from God, one this way, another that.	For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

1 Corinthians 7:7 (NET Parallel Greek)	1 Corinthians 7:7 (Stephanus Textus Receptus)	1 Corinthians 7:7 (Byzantine Majority Text)
θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως	θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως	θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως

Ephesians 5:25 (NET)	Ephesians 5:25 (KJV)
Husbands, love your wives just as Christ loved the church and gave himself for her	Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Ephesians 5:25 (NET Parallel Greek)	Ephesians 5:25 (Stephanus Textus Receptus)	Ephesians 5:25 (Byzantine Majority Text)
Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς	οι ανδρες αγαπατε τας γυναικας εαυτων καθως και ο χριστος ηγαπησεν την εκκλησιαν και εαυτον παρεδωκεν υπερ αυτης	οι ανδρες αγαπατε τας γυναικας εαυτων καθως και ο χριστος ηγαπησεν την εκκλησιαν και εαυτον παρεδωκεν υπερ αυτης

Matthew 27:4 (NET)	Matthew 27:4 (KJV)
saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”	Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

Matthew 27:4 (NET Parallel Greek)	Matthew 27:4 (Stephanus Textus Receptus)	Matthew 27:4 (Byzantine Majority Text)
λέγων· ἥμαρτον παραδοὺς αἷμα \|ἀθῷον\|. οἱ δὲ εἶπαν· τί πρὸς ἡμᾶς; σὺ ὄψῃ	λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει	λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει

1 Corinthians 7:28 (NET)	1 Corinthians 7:28 (KJV)
But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, and I am trying to spare you such problems.	But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

1 Corinthians 7:28 (NET Parallel Greek)	1 Corinthians 7:28 (Stephanus Textus Receptus)	1 Corinthians 7:28 (Byzantine Majority Text)
ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες, καὶ ἐὰν γήμῃ \|ἡ\| παρθένος, οὐχ ἥμαρτεν· θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι	εαν δε και γημης ουχ ημαρτες και εαν γημη η παρθενος ουχ ημαρτεν θλιψιν δε τη σαρκι εξουσιν οι τοιουτοι εγω δε υμων φειδομαι	εαν δε και γημης ουχ ημαρτες και εαν γημη η παρθενος ουχ ημαρτεν θλιψιν δε τη σαρκι εξουσιν οι τοιουτοι εγω δε υμων φειδομαι

1 Corinthians 7:31-35 (NET)	1 Corinthians 7:31-35 (KJV)
those who use the world as though they were not using it to the full. For the present shape of this world is passing away.	And they that use this world, as not abusing it: for the fashion of this world passeth away.

1 Corinthians 7:31 (NET Parallel Greek)	1 Corinthians 7:31 (Stephanus Textus Receptus)	1 Corinthians 7:31 (Byzantine Majority Text)
καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου	και οι χρωμενοι τω κοσμω τουτω ως μη καταχρωμενοι παραγει γαρ το σχημα του κοσμου τουτου	και οι χρωμενοι τω κοσμω τουτω ως μη καταχρωμενοι παραγει γαρ το σχημα του κοσμου τουτου

And I want you to be free from concern. An unmarried man is concerned about the things of the Lord, how to please the Lord.

But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

1 Corinthians 7:32 (NET Parallel Greek)	1 Corinthians 7:32 (Stephanus Textus Receptus)	1 Corinthians 7:32 (Byzantine Majority Text)
Θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ·	θελω δε υμας αμεριμνους ειναι ο αγαμος μεριμνα τα του κυριου πως αρεσει τω κυριω	θελω δε υμας αμεριμνους ειναι ο αγαμος μεριμνα τα του κυριου πως αρεσει τω κυριω

But a married man is concerned about the things of the world, how to please his wife,

But he that is married careth for the things that are of the world, how he may please his wife.

1 Corinthians 7:33 (NET Parallel Greek)	1 Corinthians 7:33 (Stephanus Textus Receptus)	1 Corinthians 7:33 (Byzantine Majority Text)
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί	ο δε γαμησας μεριμνα τα του κοσμου πως αρεσει τη γυναικι	ο δε γαμησας μεριμνα τα του κοσμου πως αρεσει τη γυναικι

and he is divided. An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband.

There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

1 Corinthians 7:34 (NET Parallel Greek)	1 Corinthians 7:34 (Stephanus Textus Receptus)	1 Corinthians 7:34 (Byzantine Majority Text)
καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία \|καὶ\| τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί	μεμερισται η γυνη και η παρθενος η αγαμος μεριμνα τα του κυριου ινα η αγια και σωματι και πνευματι η δε γαμησασα μεριμνα τα του κοσμου πως αρεσει τω ανδρι	μεμερισται και η γυνη και η παρθενος η αγαμος μεριμνα τα του κυριου ινα η αγια και σωματι και πνευματι η δε γαμησασα μεριμνα τα του κοσμου πως αρεσει τω ανδρι

I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord.

And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

1 Corinthians 7:35 (NET Parallel Greek)	1 Corinthians 7:35 (Stephanus Textus Receptus)	1 Corinthians 7:35 (Byzantine Majority Text)
τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως	τουτο δε προς το υμων αυτων συμφερον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπροσεδρον τω κυριω απερισπαστως	τουτο δε προς το υμων αυτων συμφερον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπροσεδρον τω κυριω απερισπαστως

Christianity, Part 12

Back to Christianity, Part 13

¹ John 12:32 (ESV)

² The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

³ The NET parallel Greek text had the conjunction ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ᾽.

⁴ The NET parallel Greek text and NA²⁸ had the article ὁ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun ος.

⁵ The NET parallel Greek text and NA²⁸ had the article ὁ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun ος.

⁶ 1 Corinthians 7:1a (ESV) Table

⁷ “Pagan religions of the ancient Mediterranean,” celibacy, Britannica

⁸ Genesis 20:4 (Tanakh)

⁹ Genesis 20:4 (NETS, English Elpenor)

¹⁰ Genesis 20:6 (NETS)

¹¹ Genesis 20:2 (NETS, English Elpenor)

¹² Genesis 20:3 (NETS, English Elpenor) Table

¹³ Genesis 20:3b (NETS) Table

¹⁴ Genesis 20:3b (English Elpenor) Table

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εαυτων here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ Ephesians 5:25-28 (ESV)

¹⁷ The NET parallel Greek text and NA²⁸ had ὄψῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οψει (KJV: see…to that).

¹⁸ Matthew 27:4b (NASB)

¹⁹ The NET parallel Greek text and NA²⁸ had γαμήσῃς here, where the Stephanus Textus Receptus and Byzantine Majority Text had γημης (KJV: thou marry).

²⁰ The NET parallel Greek text and NA²⁸ had τὸν κόσμον here in the accusative case, where the Stephanus Textus Receptus and Byzantine Majority Text had τω κοσμω τουτω (KJV: this world) in the dative case.

²¹ The NET parallel Greek text and NA²⁸ had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: he may please) in the indicative mood and future tense.

²² The NET parallel Greek text and NA²⁸ had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: he may please) in the indicative mood and future tense.

²³ The NET parallel Greek text and NA²⁸ had καὶ μεμέρισται (NET: and he is divided) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply μεμερισται (KJV: There is difference also between).

²⁴ The NET parallel Greek text and NA²⁸ had καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (NET: An unmarried woman or a virgin) here, where the Stephanus Textus Receptus and Byzantine Majority Text had η γυνη και η παρθενος η αγαμος (KJV: a wife and a virgin. The unmarried woman).

²⁵ The NET parallel Greek text and NA²⁸ had the article τῷ preceding body. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

²⁷ The NET parallel Greek text and NA²⁸ had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: she may please) in the indicative mood and future tense.

²⁸ The NET parallel Greek text and NA²⁸ had the noun σύμφορον here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμφερον (KJV: profit), a participle of the verb συμφέρω.

²⁹ The NET parallel Greek text and NA²⁸ had εὐπάρεδρον here, a form of εὐπάρεδρος, where the Stephanus Textus Receptus and Byzantine Majority Text had ευπροσεδρον (KJV: that ye may attend upon), a form of εὐπρόσεδρος.

³⁰ 1 Corinthians 1:18b (ESV)

³¹ John 3:6a (ESV)

³² Romans 3:10b-18 (ESV)

³³ 1 Corinthians 1:7b, 8 (ESV)

³⁴ 1 Corinthians 7:33b (ESV)

³⁵ Luke 20:38b (ESV)

³⁶ 1 Peter 1:13 (ESV)

³⁷ 1 Corinthians 7:29a (ESV)

Christianity, Part 10

Posted on July 30, 2023 by admin

There are 10 occurrences of πάντας in Romans [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ I’ll consider seven of them in some detail. The first occurrence is probably universal (Romans 3:9 ESV):

What then? Are we Jews any better off? No, not at all. For we have already charged that all (πάντας), both Jews and Greeks, are under sin,

I might argue that πάντας was limited here by both Jews and Greeks (Ἰουδαίους τε καὶ ῞Ελληνας) to those people living around the Mediterranean Sea at the time Paul wrote his letter to Roman believers. The context argues against it. I’ve never heard anyone make that argument. But consider what Jesus said (Luke 5:32 ESV):

I have not come to call the righteous but sinners to repentance (μετάνοιαν, a form of μετάνοια).

If I refuse to take this as evidence of the existence of righteous people Jesus did not come to call, I am likely to take righteous (δικαίους) as his rhetorical contrast to sinners (ἁμαρτωλοὺς), the all He came to call…to repentance. This is especially true if I remember Peter (2 Peter 3:9 ESV [Table]):

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).

For there is no distinction [Table], Paul clarified, for all (πάντες, another form of πᾶς) have sinned and fall short of the glory of God.² This leads to the next occurrence of πάντας in Romans, but it is prefaced by a discussion I call the limit of the law (Romans 3:19, 20 ESV).

Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified (οὐ δικαιωθήσεται πᾶσα σὰρξ) in his sight, since through the law comes knowledge of sin.

I did alright as an atheist as long as I was willing to consider myself evil. I was playing kind of a word game, since I had already “decided that what God said was evil was at least potentially good, and what God said was good was probably generally evil.”³ Paul’s “limit of the law” became important to me eventually because:⁴

When I wanted to consider myself good again I invented “more realistic” rules than y^ehôvâh’s to obey. I failed to obey them. So I made “even more realistic” rules. Eventually my standards were so low even I realized they were unworkable. And I still wasn’t keeping them!

When I returned to faith I knew my own limitations but still expected Jesus to help me to have a righteousness of my own that comes from the law,⁵ my obedience to the law, that is. He wouldn’t help me do that. He helped me to believe my own experience and Paul’s writing instead: by works of the law no human being will be justified in his sight,⁶ since through the law comes knowledge of sin.⁷ Only then was I ready to receive the righteousness of God (Romans 3:21-26 ESV).

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all (πάντας) who believe. For there is no distinction [Table]: for all (πάντες) have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus [Table].

Here πάντας is clearly limited by τοὺς πιστεύοντας (ESV: who believe). Of all the sinners who have ever lived on earth only those who believe have the righteousness of God through faith in Jesus Christ.⁸ And since the total number of sinners is equal to the total number of people except for Jesus Christ, of all the other people who have ever lived on earth only those who believe are justified by [God’s] grace as a gift, through the redemption that is in Christ Jesus.⁹ That’s where I began my own journey, so that’s where I’ll begin here.

Given my history, that was a heavy burden for my faith to bear. I should point out that πιστεύοντας (ESV: believe) is in the present tense, which has a now and forever aspect to it. Jesus warned his disciples (Matthew 24:9-14 ESV):

Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

For a while, I relied on my faith to accomplish all of this, believing my faith was faith in Jesus Christ¹⁰ despite the fact that He wouldn’t help me to have a righteousness of my own that comes from the law.¹¹ I had noticed that the word in in the phrase faith in Jesus Christ was not actually a preposition in Greek: πίστεως |Ἰησοῦ| Χριστοῦ. I even questioned why the genitive case was translated faith in Jesus Christ when of would have been a more normal translation. Still, the faith of Jesus Christ didn’t resonate with me until Peter’s stroll on the Sea of Galilee rocked my world. After that I wanted “to depend on Jesus’ faith. He has the faith to stand on the water and hold Peter up as well.”¹² Then I heard (Romans 3:21-24 NET):

But now apart from the law the righteousness of God (although it is attested by the law and the prophets) has been disclosed—namely, the righteousness of God through the faithfulness of Jesus Christ for all (πάντας) who believe. For there is no distinction [Table], for all have sinned and fall short of the glory of God. But they are justified freely by his grace through the redemption that is in Christ Jesus.

A lengthy note (27) in the NET explained the translators’ choice for πίστεως |Ἰησοῦ| Χριστοῦ, the faithfulness of Jesus Christ. Though a “decision is difficult here” and “the grammar is not decisive,” my own experience of Jesus’ faithfulness was sufficient to persuade me that the one who wrote, I have been crucified with Christ, and it is no longer I who live, but Christ lives in me,¹³ would encourage sinners to believe in the faithfulness of Jesus Christ rather than faith in Jesus Christ, to rely wholly on Him rather than some ephemeral thing they conjure in their own minds.

The next three occurrences of πάντας follow (Romans 5:12-21 ESV).

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all (πάντας) men because all (πάντες) sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam [Genesis 3:1-24], who was a type of the one who was to come [Table].

But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

Therefore, as one trespass led to condemnation for all (πάντας) men, so one act of righteousness leads to justification and life for all (πάντας) men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

The first occurrence of πάντας here is limited by men (ἀνθρώπους, a form of ἄνθρωπος), human beings created male and female rather than ἄνδρας (a form of ἀνήρ), men as distinct from women or boys. But the point is that death spread to all (πάντας) people because all (πάντες) sinned.¹⁴

It’s in this light that I want to consider Paul’s usage of forms of the adjective πολύς (Romans 5:15b ESV).

For if many (πολλοὶ, a form of πολύς) died through one man’s trespass, much (πολλῷ, another form of πολύς) more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many (πολλοὺς, another form of πολύς).

The first many was οἱ (a form of ὁ) πολλοὶ, and can be legitimately translated “these many” or “those many,” referring back to all (πάντας): For if [these] many died through one man’s trespass. The next clause is related to the first one by πολλῷ μᾶλλον, much more (ESV). So, the second clause grows much more from the first: much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. The Greek words translated for many were εἰς τοὺς πολλοὺς, which could legitimately be translated “for these many” or “for those many,” referring immediately back to οἱ πολλοὶ (“these many” or “those many”) who died (ἀπέθανον, a form of ἀποθνήσκω).

I think the cleverness of the usage of forms of πολύς here is directly attributable to Paul’s knowledge that though Jesus died He was exempt from the all (πάντες) who sinned, and though Enoch and Elijah sinned, they were exempt from the all (πάντας) who died. But I seriously doubt that Paul or the Holy Spirit considered that the many (τοὺς πολλοὺς) for whom the grace of God and the free gift by the grace of that one man Jesus Christ abounded was a quantity significantly less than the many (οἱ πολλοὶ) who died through one man’s trespass.

The next occurrence of πάντας was also limited by men: Therefore, as one trespass led to condemnation for all (πάντας) men.¹⁵ Here, too, men was ἀνθρώπους not ἄνδρας. This is a reference to all people, even Jesus: For our sake [God] made him to be sin who knew no sin, so that in him we might become¹⁶ the righteousness of God.¹⁷

And the next occurrence of πάντας is like the previous one: so one act of righteousness leads to justification and life for all (πάντας) men.¹⁸ It’s a fairly straightforward statement for any who have ears to hear. Granted, those who believe in the faithfulness of Jesus Christ may find it easier to hear than those who believe in faith in Jesus Christ.

Paul switched from πάντας to the adjective πολλοὶ again to continue his discussion: For as by the one man’s disobedience the many (οἱ πολλοί) were made sinners.¹⁹ “These many” or “those many” who were made sinners refers back to the all for whom one trespass led to condemnation. I’m assuming οἱ πολλοί gave Paul and the Holy Spirit the latitude to exclude Jesus from the category sinners (ἁμαρτωλοὶ). The next clause continues: so by the one man’s obedience the many (οἱ πολλοί) will be made righteous,²⁰ the same many who were made sinners.

And again, this is easier to hear if one believes it will be accomplished by the faithfulness of Jesus Christ rather than by faith in Jesus Christ. Though God made (ἐποίησεν) him to be sin, I assume that οἱ πολλοί gave Paul and the Holy Spirit the latitude to exempt Jesus from any necessity of being made (κατασταθήσονται) righteous in the future.

The last two occurrences of πάντας that I’ll consider in this essay follow (Romans 11:29-32 ESV):

For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all (τοὺς πάντας) to disobedience, that he may have mercy²¹ on all (τοὺς πάντας).

Here τοὺς πάντας could be legitimately translated “these all” or “those all.” This reminds me of a snowball gaining mass and momentum as it rolls downhill. If God shows mercy to someone as disobedient as I have been, it only gives Him more latitude to show mercy to someone as disobedient as you have been, and on, and on, and on, and on. And I, when I am lifted up from the earth, Jesus said, will draw all people to myself.²²

This exercise, however, has made it quite clear to me that all of these things are easier to hear if one believes in the faithfulness of Jesus Christ. They are almost impossible to hear if one believes faith in Christ is the personal achievement that justifies one before God.

The table mentioned above follows.

Occurrences of πάντας in Romans
Reference	NET Parallel Greek	ESV
Romans 3:9	προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ ῞Ελληνας πάντας ὑφ᾿ ἁμαρτίαν εἶναι	For we have already charged that all, both Jews and Greeks, are under sin,
Romans 3:22	δικαιοσύνη δὲ θεοῦ διὰ πίστεως \|Ἰησοῦ\| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας	the righteousness of God through faith in Jesus Christ for all who believe.
Romans 5:12	οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν	so death spread to all men
Romans 5:18	ὡς δι᾿ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα	as one trespass led to condemnation for all men
Romans 5:18	οὕτως καὶ δι᾿ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς	so one act of righteousness leads to justification and life for fall men.
Romans 10:12	πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν	bestowing his riches on all who call on him
Romans 11:32	συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν	For God has consigned all to disobedience
Romans 11:32	ἵνα τοὺς πάντας ἐλεήσῃ	that he may have mercy on all.
Romans 16:15	τοὺς σὺν αὐτοῖς πάντας ἁγίους	the brothers who are with them.
Romans 16:19	ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο	your obedience is known to all

Christianity, Part 11

Back to Who Am I? Part 16

Back to Christianity, Part 15

Back to Christ-Centered Preaching, Chapter 2

¹ John 12:32 (ESV)

² Romans 3:22b, 23 (ESV)

³ Who Am I? Part 3

⁴ Romans, Part 73

⁵ Philippians 3:9a (ESV)

⁶ Greek Comparison Table

⁷ Romans 3:20 (ESV)

⁸ Romans 3:22a (ESV) Table

⁹ Romans 3:24 (ESV)

¹⁰ Romans 3:22b (ESV) Table

¹¹ Philippians 3:9a (ESV)

¹² Romans, Part 17

¹³ Galatians 2:20a (NET)

¹⁴ Romans 5:12b (ESV)

¹⁵ Romans 5:18a (ESV)

¹⁶ Both γινωμεθα (Stephanus Textus Receptus) and γενώμεθα (NET parallel Greek text, NA²⁸ and Byzantine Majority Text) are 1^st person plural verbs in the subjunctive mood, hence the translation we might become (ESV). But this is a result clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

¹⁷ 2 Corinthians 5:21 (ESV) Table

¹⁸ Romans 5:18b (ESV)

¹⁹ Romans 5:19a (ESV)

²⁰ Romans 5:19b (ESV)

²¹ The Greek word translated he may have mercy was ἐλεήσῃ, a 3^rd person singular form of ἐλεέω in the subjunctive mood. This is, however, a result or purpose clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

²² John 12:32 (ESV)

The Gospel and the Religious Mind

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

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