Paul’s OT Quotes – Romans 12:19-20

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

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Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

Vengeance is mine, I will repay…

Romans 12:19b (NET)

ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω

Deuteronomy 32:35a Table

εμοι εκδικησις εγω ανταποδωσω

Romans 12:19b

2

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

Romans 12:20 (NET) Table

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

Proverbs 25:21, 22 Table1 Table2

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

Romans 12:20 Table

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

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

 

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


1 This site is no longer available.

The Jerusalem Council

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

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

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

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

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

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

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

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

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

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

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

Peter

James

Jesus

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

Acts 15:10 (NET)

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

Acts 15:19 (NET)

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

Matthew 5:17-19 (NET)

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

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

Paul appreciated the whole law for what it was and did accomplish: I would not have known sin except through the law.  For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.”23  And, through the law comes the knowledge (ἐπίγνωσις) of sin.24  Paul was also quite explicit about what the law could not do: no one is declared righteous before him by the works of the law25

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

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

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

Romans 7:7b (NET Parallel Greek)

Exodus 20:17a (Septuagint BLB)

Exodus 20:17a (Septuagint Elpenor)

οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις

Romans 7:7b (NET)

Exodus 20:17a (NETS)

Exodus 20:17a (English Elpenor)

“Do not covet.” You shall not covet Thou shalt not covet

Romans 7:7b (NET Parallel Greek)

Deuteronomy 5:21a (Septuagint BLB)

Deuteronomy 5:21a (Septuagint Elpenor)

οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις οὐκ ἐπιθυμήσεις

Romans 7:7b (NET)

Deuteronomy 5:21a (NETS)

Deuteronomy 5:21a (English Elpenor)

“Do not covet.” You shall not covet Thou shalt not covet

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

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

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

Exodus 20:14 (Tanakh)

Exodus 20:17 (KJV)

Exodus 20:17 (NET)

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

Exodus 20:17 (Septuagint BLB)

Exodus 20:17 (Septuagint Elpenor)

οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σου ἐστί

Exodus 20:17 (NETS)

Exodus 20:17 (English Elpenor)

You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal or any animal of his or whatever belongs to your neighbor. Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house; nor his field, nor his servant, nor his maid, nor his ox, nor his ass, nor any of his cattle, nor whatever belongs to thy neighbour.

Deuteronomy 5:18 (Tanakh)

Deuteronomy 5:21 (KJV)

Deuteronomy 5:21 (NET)

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

Deuteronomy 5:21 (Septuagint BLB)

Deuteronomy 5:21 (Septuagint Elpenor)

οὐκ ἐπιθυμήσεις τὴν γυναῗκα τοῦ πλησίον σου οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῗδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε ὅσα τῷ πλησίον σού ἐστιν οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου· οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου οὔτε τὸν ἀγρὸν αὐτοῦ οὔτε τὸν παῖδα αὐτοῦ οὔτε τὴν παιδίσκην αὐτοῦ οὔτε τοῦ βοὸς αὐτοῦ οὔτε τοῦ ὑποζυγίου αὐτοῦ οὔτε παντὸς κτήνους αὐτοῦ οὔτε πάντα ὅσα τῷ πλησίον σού ἐστι

Deuteronomy 5:21 (NETS)

Deuteronomy 5:21 (English Elpenor)

You shall not covet your neighbor’s wife; you shall not covet your neighbor’s house or his field or his male slave or his female slave or his ox or his draft animal, or any animal of his or whatever belongs to your neighbor. Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house, nor his field, nor his man-servant, nor his maid, nor his ox, nor his ass, nor any beast of his, nor any thing that is thy neighbour’s.

Acts 13:50 (NET)

Acts 13:50 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Acts 14:2 (NET)

Acts 14:2 (KJV)

But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων οι δε απειθουντες ιουδαιοι επηγειραν και εκακωσαν τας ψυχας των εθνων κατα των αδελφων

Acts 14:12, 13 (NET)

Acts 14:12, 13 (KJV)

They began to call Barnabas Zeus and Paul Hermes, because he was the chief speaker. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐκάλουν τε τὸν Βαρναβᾶν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου εκαλουν τε τον μεν βαρναβαν δια τον δε παυλον ερμην επειδη αυτος ην ο ηγουμενος του λογου
The priest of the temple of Zeus, located just outside the city, brought bulls and garlands to the city gates; he and the crowds wanted to offer sacrifices to them. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Acts 14:19 (NET)

Acts 14:19 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Acts 15:1 (NET)

Acts 15:1 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Acts 15:4 (NET)

Acts 15:4 (KJV)

When they arrived in Jerusalem, they were received by the church and the apostles and the elders, and they reported all the things God had done with them. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Acts 15:23-26 (NET)

Acts 15:23-26 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

γράψαντες διὰ χειρὸς αὐτῶν· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν
Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said, Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [ἐξελθόντες] ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν οἷς οὐ διεστειλάμεθα επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις ανασκευαζοντες τας ψυχας υμων λεγοντες περιτεμνεσθαι και τηρειν τον νομον οις ου διεστειλαμεθα
we have unanimously decided to choose men to send to you along with our dear friends Barnabas and Paul, It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρναβᾷ καὶ Παύλῳ εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω εδοξεν ημιν γενομενοις ομοθυμαδον εκλεξαμενους ανδρας πεμψαι προς υμας συν τοις αγαπητοις ημων βαρναβα και παυλω
who have risked their lives for the name of our Lord Jesus Christ. Men that have hazarded their lives for the name of our Lord Jesus Christ.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου ανθρωποις παραδεδωκοσιν τας ψυχας αυτων υπερ του ονοματος του κυριου ημων ιησου χριστου

Acts 15:28, 29 (NET)

Acts 15:28, 29 (KJV)

For it seemed best to the Holy Spirit and to us not to place any greater burden on you than these necessary rules: For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων εδοξεν γαρ τω αγιω πνευματι και ημιν μηδεν πλεον επιτιθεσθαι υμιν βαρος πλην των επαναγκες τουτων
that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality.  If you keep yourselves from doing these things, you will do well.  Farewell. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.  Fare ye well.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας, ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε απεχεσθαι ειδωλοθυτων και αιματος και πνικτου και πορνειας εξ ων διατηρουντες εαυτους ευ πραξετε ερρωσθε

Acts 15:36-41 (NET)

Acts 15:36-41 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Μετὰ δέ τινας ἡμέρας εἶπεν πρὸς Βαρναβᾶν Παῦλος· ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου πῶς ἔχουσιν μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν μετα δε τινας ημερας ειπεν παυλος προς βαρναβαν επιστρεψαντες δη επισκεψωμεθα τους αδελφους ημων κατα πασαν πολιν εν αις κατηγγειλαμεν τον λογον του κυριου πως εχουσιν
Barnabas wanted to bring John called Mark along with them too, And Barnabas determined to take with them John, whose surname was Mark.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν Ἰωάννην τὸν καλούμενον Μᾶρκον βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον βαρναβας δε εβουλευσατο συμπαραλαβειν τον ιωαννην τον καλουμενον μαρκον
but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Παῦλος δὲ ἠξίου, τὸν ἀποστάντα ἀπ᾿ αὐτῶν ἀπὸ Παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον μὴ συμπαραλαμβάνειν τοῦτον παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον παυλος δε ηξιου τον αποσταντα απ αυτων απο παμφυλιας και μη συνελθοντα αυτοις εις το εργον μη συμπαραλαβειν τουτον
They had a sharp disagreement, so that they parted company.  Barnabas took along Mark and sailed away to Cyprus, And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾿ ἀλλήλων, τόν τε Βαρναβᾶν παραλαβόντα τὸν Μᾶρκον ἐκπλεῦσαι εἰς Κύπρον εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον εγενετο ουν παροξυσμος ωστε αποχωρισθηναι αυτους απ αλληλων τον τε βαρναβαν παραλαβοντα τον μαρκον εκπλευσαι εις κυπρον
but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters. And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Παῦλος δὲ ἐπιλεξάμενος Σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων παυλος δε επιλεξαμενος σιλαν εξηλθεν παραδοθεις τη χαριτι του θεου υπο των αδελφων
He passed through Syria and Cilicia, strengthening the churches. And he went through Syria and Cilicia, confirming the churches.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

διήρχετο δὲ τὴν Συρίαν καὶ [τὴν] Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας διηρχετο δε την συριαν και κιλικιαν επιστηριζων τας εκκλησιας

Acts 16:4 (NET)

Acts 16:4 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Luke 8:40 (NET)

Luke 8:40 (KJV)

Now when Jesus returned, the crowd welcomed him, because they were all waiting for him. And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἐν δὲ τῷ ὑποστρέφειν τὸν Ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος· ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν. εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον εγενετο δε εν τω υποστρεψαι τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον

Luke 9:11 (NET)

Luke 9:11 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Acts 21:17 (NET)

Acts 21:17 (KJV)

When we arrived in Jerusalem, the brothers welcomed us gladly. And when we were come to Jerusalem, the brethren received us gladly.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι γενομενων δε ημων εις ιεροσολυμα ασμενως εδεξαντο ημας οι αδελφοι

Acts 24:2 (NET)

Acts 24:2 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Acts 28:30 (NET)

Acts 28:30 (KJV)

Paul lived there two whole years in his own rented quarters and welcomed all who came to him, And Paul dwelt two whole years in his own hired house, and received all that came in unto him,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον εμεινεν δε ο παυλος διετιαν ολην εν ιδιω μισθωματι και απεδεχετο παντας τους εισπορευομενους προς αυτον

Acts 22:18 (NET)

Acts 22:18 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Mark 4:20 (NET)

Mark 4:20 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

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

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

4 Acts 14:6 (NET)

5 Acts 14:5 (NET)

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

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

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

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

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

12 Acts 14:19, 20 (NET)

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

15 Acts 15:1 (NET)

17 Acts 15:6 (NET)

18 Acts 15:12 (NET)

19 Acts 15:5 (NET)

21 Matthew 5:44, 45 (NET) Table

22 Romans 13:8b-10 (NET) Table

23 Romans 7:7 (NET)

24 Romans 3:20b (NET)

25 Romans 3:20a (NET)

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

27 Romans 7:1 (NET)

28 Romans 7:4-6 (NET)

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

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

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

35 Acts 15:31 (NET)

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

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

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

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

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

46 Acts 15:35-41; 16:4, 5 (NET)

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

48 Luke 8:40 NETS

50 Luke 9:11 NET

51 Acts 2:41 NET

54 Acts 21:17 NET

56 Acts 28:30, 31 NET

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

59 Acts 22:18 NET

Paul’s OT Quotes – Romans 10:18-21

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

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

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

Romans 10:18 (NET)

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

Psalm 19:4 Table

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

Romans 10:18

2

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

Romans 10:19b (NET) Table

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

Deuteronomy 32:21 Table

εγω παραζηλωσω υμας επ ουκ εθνει επ εθνει ασυνετω παροργιω υμας

Romans 10:19b

3

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

Romans 10:20 (NET)

ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν

Isaiah 65:1 Table

ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν

Romans 10:20

4

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

Romans 10:21 (NET)

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

Isaiah 65:2 Table

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

Romans 10:21

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

Psalm 19:12-14 (KJV)

Psalm 19:12-14 (NET)

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

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

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

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

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

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

 

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

Masoretic Text

Septuagint
Psalm 19:11 (Tanakh) Psalm 19:11 (NET) Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)

Moreover by them is thy servant warned (נִזְהָ֣ר): and in keeping (בְּ֜שָׁמְרָ֗ם) of them there is great reward. Yes, your servant finds moral guidance (zāhar, נזהר) there; those who obey (šāmar, בשמרם) them receive a rich reward. Indeed, your slave guards (φυλάσσει) them; in guarding (φυλάσσειν)  them there is great reward. For thy servant keeps to (φυλάσσει) them: in the keeping (φυλάσσειν) of them [there is] great reward.

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

Masoretic Text

Septuagint
Psalm 51:11, 12 (Tanakh) 51:11, 12 (NET) Psalm 50:13, 14 (NETS)

Psalm 50:13, 14 (English Elpenor)

Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me. Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.
Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey. Restore to me the joy of your deliverance, and with a leading (ἡγεμονικῷ) spirit support me. Restore to me the joy of thy salvation: establish me with thy directing (ἡγεμονικῷ) Spirit.

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

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

Masoretic Text

Septuagint
Psalm 19:12 (Tanakh) Psalm 19:12 (NET) Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)

Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of. Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

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

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

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

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

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

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

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

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

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

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

Romans 8:36 (NET Parallel Greek)

Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)

ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Romans 8:36 (NET)

Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)

For your sake we encounter death all day long; we were considered as sheep to be slaughtered. because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

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

Psalm 19:1 (Tanakh)

Psalm 19:1 (KJV)

Psalm 19:1 (NET)

The heavens declare the glory of God; and the firmament sheweth his handywork. The heavens declare the glory of God; and the firmament sheweth his handywork. For the music director, a psalm of David.  The heavens declare the glory of God; the sky displays his handiwork.

Psalm 19:1 (Septuagint BLB)

Psalm 18:1, 2 (Septuagint Elpenor)

εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. – ΟΙ ΟΥΡΑΝΟΙ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.

Psalm 18:1, 2 (NETS)

Psalm 18:1, 2 (English Elpenor)

Regarding completion.  A Psalm.  Pertaining to Dauid.  The heavens are telling of divine glory, and the firmament proclaims his handiwork. [For the end, a Psalm of David.] The heavens declare the glory of God; and the firmament proclaims the work of his hands.

Psalm 19:7 (Tanakh)

Psalm 19:7 (KJV)

Psalm 19:7 (NET)

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

Psalm 19:7 (Septuagint BLB)

Psalm 18:8 (Septuagint Elpenor)

ὁ νόμος τοῦ κυρίου ἄμωμος ἐπιστρέφων ψυχάς ἡ μαρτυρία κυρίου πιστή σοφίζουσα νήπια ὁ νόμος τοῦ Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστή, σοφίζουσα νήπια

Psalm 18:8 (NETS)

Psalm 18:8 (English Elpenor)

The law of the Lord is faultless, turning souls; the testimony of the Lord is reliable, making infants wise; The law of the Lord is perfect, converting souls: the testimony of the Lord is faithful, instructing babes.

Psalm 19:11 (Tanakh)

Psalm 19:11 (KJV)

Psalm 19:11 (NET)

Moreover by them is thy servant warned: and in keeping of them there is great reward. Moreover by them is thy servant warned: and in keeping of them there is great reward. Yes, your servant finds moral guidance there; those who obey them receive a rich reward.

Psalm 19:11 (Septuagint BLB)

Psalm 18:12 (Septuagint Elpenor)

καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή

Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)

Indeed, your slave guards them; in guarding them there is great reward. For thy servant keeps to them: in the keeping of them [there is] great reward.

Psalm 19:12 (Tanakh)

Psalm 19:12 (KJV)

Psalm 19:12 (NET)

Who can understand his errors? cleanse thou me from secret faults. Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of.

Psalm 19:12 (Septuagint BLB)

Psalm 18:13 (Septuagint Elpenor)

παραπτώματα τίς συνήσει ἐκ τῶν κρυφίων μου καθάρισόν με παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με

Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)

Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

Psalm 19:13 (Tanakh)

Psalm 19:13 (KJV)

Psalm 19:13 (NET)

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

Psalm 19:13 (Septuagint BLB)

Psalm 18:14 (Septuagint Elpenor)

καὶ ἀπὸ ἀλλοτρίων φεῗσαι τοῦ δούλου σου ἐὰν μή μου κατακυριεύσωσιν τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου· ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης

Psalm 18:14 (NETS)

Psalm 18:14 (English Elpenor)

Also from strangers spare your slave!  If they will not exercise dominion over me, then I shall be blameless and be cleansed from great sin. And spare thy servant [the attack] of strangers: if they do not gain the dominion over me, then shall I be blameless, and I shall be clear from great sin.

Psalm 19:14 (Tanakh)

Psalm 19:14 (KJV)

Psalm 19:14 (NET)

Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

Psalm 19:14 (Septuagint BLB)

Psalm 18:15 (Septuagint Elpenor)

καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός κύριε βοηθέ μου καὶ λυτρωτά μου καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός, Κύριε, βοηθέ μου καὶ λυτρωτά μου

Psalm 18:15 (NETS)

Psalm 18:15 (English Elpenor)

And the sayings of my mouth shall become good pleasure, and the meditation of my heart is before you always, O Lord, my helper and my redeemer. So shall the sayings of my mouth, and the meditation of my heart, be pleasing continually before thee, O Lord my helper, and my redeemer.

Isaiah 65:3 (Tanakh)

Isaiah 65:3 (KJV)

Isaiah 65:3 (NET)

A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.

Isaiah 65:3 (Septuagint BLB)

Isaiah 65:3 (Septuagint Elpenor)

ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διὰ παντός αὐτοὶ θυσιάζουσιν ἐν τοῗς κήποις καὶ θυμιῶσιν ἐπὶ ταῗς πλίνθοις τοῗς δαιμονίοις ἃ οὐκ ἔστιν ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διαπαντός, αὐτοὶ θυσιάζουσιν ἐν τοῖς κήποις καὶ θυμιῶσιν ἐπὶ ταῖς πλίνθοις τοῖς δαιμονίοις, ἃ οὐκ ἔστιν

Isaiah 65:3 (NETS)

Isaiah 65:3 (English Elpenor)

These are the people who provoke me to my face continually; they sacrifice in the gardens and burn on bricks to the demons, which do not exist, This is the people that provokes me continually in my presence; they offer sacrifices in gardens, and burn incense on bricks to devils, which exist not.

Isaiah 65:4 (Tanakh)

Isaiah 65:4 (KJV)

Isaiah 65:4 (NET)

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

Isaiah 65:4 (Septuagint BLB)

Isaiah 65:4 (Septuagint Elpenor)

καὶ ἐν τοῗς μνήμασιν καὶ ἐν τοῗς σπηλαίοις κοιμῶνται δι᾽ ἐνύπνια οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν μεμολυμμένα πάντα τὰ σκεύη αὐτῶν ἐν τοῖς μνήμασι καὶ ἐν τοῖς σπηλαίοις κοιμῶνται δι᾿ ἐνύπνια, οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν, μεμολυμμένα πάντα τὰ σκεύη αὐτῶν

Isaiah 65:4 (NETS)

Isaiah 65:4 (English Elpenor)

and they fall asleep in the tombs and in the caves for the sake dreams—those who eat swine’s flesh and broth of sacrifices (all their vessels are defiled), They lie down to sleep in the tombs and in the caves for the sake of dreams, [even] they that eat swine’s flesh, and the broth of [their] sacrifices: all their vessels are defiled:

Isaiah 65:5 (Tanakh)

Isaiah 65:5 (KJV)

Isaiah 65:5 (NET)

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

Isaiah 65:5 (Septuagint BLB)

Isaiah 65:5 (Septuagint Elpenor)

οἱ λέγοντες πόρρω ἀπ᾽ ἐμοῦ μὴ ἐγγίσῃς μου ὅτι καθαρός εἰμι οὗτος καπνὸς τοῦ θυμοῦ μου πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας οἱ λέγοντες· πόρρω ἀπ᾿ ἐμοῦ, μὴ ἐγγίσῃς μοι, ὅτι καθαρός εἰμι· οὗτος καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας

Isaiah 65:5 (NETS)

Isaiah 65:5 (English Elpenor)

Who say, “Stay away from me; do not come near me, for I am clean.”  This is the smoke of my wrath; a fire burns in it all the days. who say, Depart from me, draw not nigh to me, for I am pure.  This is the smoke of my wrath, a fire burns with it continually.

Psalm 51:11 (Tanakh)

Psalm 51:11 (KJV)

Psalm 51:11 (NET)

Cast me not away from thy presence; and take not thy holy spirit from me. Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me.

Psalm 51:11 (Septuagint BLB)

Psalm 50:13 (Septuagint Elpenor)

μὴ ἀπορρίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ᾽ ἐμοῦ μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ

Psalm 50:13 (NETS)

Psalm 50:13 (English Elpenor)

Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.

Psalm 51:12 (Tanakh)

Psalm 51:12 (KJV)

Psalm 51:12 (NET)

Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey.

Psalm 51:12 (Septuagint BLB)

Psalm 50:14 (Septuagint Elpenor)

ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήρισόν με ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήριξόν με

Psalm 50:14 (NETS)

Psalm 50:14 (English Elpenor)

Restore to me the joy of your deliverance, and with a leading spirit support me. Restore to me the joy of thy salvation: establish me with thy directing Spirit.

Psalm 44:22 (Tanakh)

Psalm 44:22 (KJV)

Psalm 44:22 (NET)

Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block.

Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)

ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)

because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

John 18:11 (NET)

John 18:11 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

John 21:15-17 (NET)

John 21:15-17 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς· Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· βόσκε τὰ ἀρνία μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου
Jesus said a second time, “Simon, son of John, do you love me?”  He replied, “Yes, Lord, you know I love you.”  Jesus told him, “Shepherd my sheep.” He saith to him again the second time, Simon, son of Jonas, lovest thou me?  He saith unto him, Yea, Lord; thou knowest that I love thee.  He saith unto him, Feed my sheep.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· ποίμαινε τὰ |πρόβατα| μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου
Jesus said a third time, “Simon, son of John, do you love me?”  Peter was distressed that Jesus asked him a third time, “Do you love me?” and said, “Lord, you know everything.  You know that I love you.”  Jesus replied, “Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me?  Peter was grieved because he said unto him the third time, Lovest thou me?  And he said unto him, Lord, thou knowest all things; thou knowest that I love thee.  Jesus saith unto him, Feed my sheep.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Romans 8:36 (NET)

Romans 8:36 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς καθως γεγραπται οτι ενεκα σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης καθως γεγραπται οτι ενεκεν σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης

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

2 Psalm 19:1 (NET)

3 Psalm 19:7 (NET)

4 Psalm 19:11 (NET)

5 Philippians 2:13 (NET) Table

6 John 14:15 (NET)

7 Psalm 91:12 (Tanakh chabad.org)

8 John 8:44a (NET) Table

9 Matthew 16:21 (NET)

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

12 Matthew 26:75 (NET) Table

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

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

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

Saul and Barnabas, Part 3

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

Paul quoted from the following verses:

Romans 10:18b (NETParallel Greek) Psalm 19:4a (Septuagint BLB)

Psalm 18:5 (Septuagint Elpenor)

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

Romans 10:18b (NET)

Psalm 18:5a (NETS)

Psalm 18:5 (English Elpenor)

Their voice has gone out to all the earth, and their words to the ends of the world. Their sound went out to all the earth, and to the ends of the world their utterances. Their voice is gone out into all the earth, and their words to the ends of the world.

Romans 10:19b (NETParallel Greek)

Deuteronomy 32:21b (Septuagint BLB)

Deuteronomy 32:21b (Septuagint Elpenor)

ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾿ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾿ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς

Romans 10:19b (NET)

Deuteronomy 32:21b (NETS)

Deuteronomy 32:21b (English Elpenor)

I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger. So I will make them jealous with what is no nation, provoke them with a nation lacking understanding. and I will provoke them to jealousy with them that are no nation, I will anger them with a nation void of understanding.

Romans 10:20b (NETParallel Greek)

Isaiah 65:1a (Septuagint BLB)

Isaiah 65:1a (Septuagint Elpenor)

εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν ἐμφανὴς ἐγενόμην τοῗς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῗς ἐμὲ μὴ ἐπερωτῶσιν ΕΜΦΑΝΗΣ ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν

Romans 10:20b (NET)

Isaiah 65:1a (NETS)

Isaiah 65:1a (English Elpenor)

I was found by those who did not seek me; I became well known to those who did not ask for me. I became visible to those who were not seeking me; I was found by those who were not inquiring about me. I became manifest to them that asked not for me; I was found of them that sought me not:

Romans 10:21b (NETParallel Greek)

Isaiah 65:2a (Septuagint BLB)

Isaiah 65:2a (Septuagint Elpenor)

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

Romans 10:21b (NET)

Isaiah 65:2a (NETS)

Isaiah 65:2a (English Elpenor)

All day long I held out my hands to this disobedient and stubborn people! I stretched out my hands all day long to a disobedient and contrary people, I have stretched forth my hands all day to a disobedient and gainsaying people,

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

Psalm 19:4 (Tanakh) Psalm 19:4 (KJV) Psalm 19:4 (NET)
Their line is gone out through all the earth, and their words to the end of the world.  In them hath he set a tabernacle for the sun, Their line is gone out through all the earth, and their words to the end of the world.  In them hath he set a tabernacle for the sun, Yet its voice echoes throughout the earth; its words carry to the distant horizon.  In the sky he has pitched a tent for the sun.
Psalm 19:4 (Septuagint BLB) Psalm 18:5, 6a (Septuagint Elpenor)
εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν (18:6a) ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ
Psalm 18:5 (NETS) Psalm 18:5, 6a (English Elpenor)
Their sound went out to all the earth, and to the ends of the world their utterances.  In the sun he pitched his covert, Their voice is gone out into all the earth, and their words to the ends of the world. (18:6a) In the sun he has set his tabernacle;
Deuteronomy 32:21 (Tanakh) Deuteronomy 32:21 (KJV) Deuteronomy 32:21 (NET)
They have roused Me to jealousy with a no-god; they have provoked Me with their vanities; and I will rouse them to jealousy with a no-people; I will provoke them with a vile nation. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. They have made me jealous with false gods, enraging me with their worthless gods; so I will make them jealous with a people they do not recognize, with a nation slow to learn I will enrage them.
Deuteronomy 32:21 (Septuagint BLB) Deuteronomy 32:21 (Septuagint Elpenor)
αὐτοὶ παρεζήλωσάν με ἐπ᾽ οὐ θεῷ παρώργισάν με ἐν τοῗς εἰδώλοις αὐτῶν κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς αὐτοὶ παρεζήλωσάν με ἐπ᾿ οὐ Θεῷ, παρώξυνάν με ἐν τοῖς εἰδώλοις αὐτῶν· κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾿ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς
Deuteronomy 32:21 (NETS) Deuteronomy 32:21 (English Elpenor)
They made me jealous with what is no god, provoked me with their idols.  So I will make them jealous with what is no nation, provoke them with a nation lacking understanding. They have provoked me to jealousy with [that which is] not God, they have exasperated me with their idols; and I will provoke them to jealousy with them that are no nation, I will anger them with a nation void of understanding.
Isaiah 65:1 (Tanakh) Isaiah 65:1 (KJV) Isaiah 65:1 (NET)
I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. “I made myself available to those who did not ask for me; I appeared to those who did not look for me.  I said, ‘Here I am! Here I am!’ to a nation that did not invoke my name.
Isaiah 65:1 (Septuagint BLB) Isaiah 65:1 (Septuagint Elpenor)
ἐμφανὴς ἐγενόμην τοῗς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῗς ἐμὲ μὴ ἐπερωτῶσιν εἶπα ἰδού εἰμι τῷ ἔθνει οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα ΕΜΦΑΝΗΣ ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν. εἶπα· ἰδού εἰμι τῷ ἔθνει, οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα
Isaiah 65:1 (NETS) Isaiah 65:1 (English Elpenor)
I became visible to those who were not seeking me; I was found by those who were not inquiring about me.  I said, “Here I am,” to the nation that did not call my name. I became manifest to them that asked not for me; I was found of them that sought me not: I said, Behold, I am [here], to a nation, who called not on my name.
Isaiah 65:2 (Tanakh) Isaiah 65:2 (KJV) Isaiah 65:2 (NET)
I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired.
Isaiah 65:2 (Septuagint BLB) Isaiah 65:2 (Septuagint Elpenor)
ἐξεπέτασα τὰς χεῗράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ ἀλλ᾽ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ, ἀλλ᾿ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν
Isaiah 65:2 (NETS) Isaiah 65:2 (English Elpenor)
I stretched out my hands all day long to a disobedient and contrary people, who did not walk in a true way but after their own sins. I have stretched forth my hands all day to a disobedient and gainsaying people, to them that walked in a way that was not good, but after their sins.
Acts 13:44, 45 (NET) Acts 13:44, 45 (KJV)
On the next Sabbath almost the whole city assembled together to hear the word of the Lord. And the next sabbath day came almost the whole city together to hear the word of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τῷ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ |κυρίου| τω δε ερχομενω σαββατω σχεδον πασα η πολις συνηχθη ακουσαι τον λογον του θεου τω τε ερχομενω σαββατω σχεδον πασα η πολις συνηχθη ακουσαι τον λογον του θεου
But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what Paul was saying by reviling him. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες ιδοντες δε οι ιουδαιοι τους οχλους επλησθησαν ζηλου και αντελεγον τοις υπο του παυλου λεγομενοις αντιλεγοντες και βλασφημουντες ιδοντες δε οι ιουδαιοι τους οχλους επλησθησαν ζηλου και αντελεγον τοις υπο του παυλου λεγομενοις αντιλεγοντες και βλασφημουντες
Romans 10:1 (NET) Romans 10:1 (KJV)
Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation. Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις η προς τον θεον υπερ του ισραηλ εστιν εις σωτηριαν αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις η προς τον θεον υπερ του ισραηλ εστιν εις σωτηριαν
Romans 10:19, 20 (NET) Romans 10:19, 20 (KJV)
But again I ask, didn’t Israel understand?  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” But I say, Did not Israel know?  First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ λέγω, μὴ Ἰσραὴλ οὐκ ἔγνω; πρῶτος Μωϋσῆς λέγει· ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾿ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς αλλα λεγω μη ουκ εγνω ισραηλ πρωτος μωσης λεγει εγω παραζηλωσω υμας επ ουκ εθνει επι εθνει ασυνετω παροργιω υμας αλλα λεγω μη ουκ εγνω ισραηλ πρωτος μωυσης λεγει εγω παραζηλωσω υμας επ ουκ εθνει επι εθνει ασυνετω παροργιω υμας
And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἠσαΐας δὲ ἀποτολμᾷ καὶ λέγει· εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν ησαιας δε αποτολμα και λεγει ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν ησαιας δε αποτολμα και λεγει ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν
Acts 13:46 (NET) Acts 13:46 (KJV)
Both Paul and Barnabas replied courageously, “It was necessary to speak the word of God to you first.  Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
παρρησιασάμενοι τε ὁ Παῦλος καὶ ὁ Βαρναβᾶς εἶπαν· ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη παρρησιασαμενοι δε ο παυλος και ο βαρναβας ειπον υμιν ην αναγκαιον πρωτον λαληθηναι τον λογον του θεου επειδη δε απωθεισθε αυτον και ουκ αξιους κρινετε εαυτους της αιωνιου ζωης ιδου στρεφομεθα εις τα εθνη παρρησιασαμενοι δε ο παυλος και ο βαρναβας ειπον υμιν ην αναγκαιον πρωτον λαληθηναι τον λογον του θεου επειδη δε απωθεισθε αυτον και ουκ αξιους κρινετε εαυτους της αιωνιου ζωης ιδου στρεφομεθα εις τα εθνη
Romans 9:3 (NET) Romans 9:3 (KJV)
For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen, For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἠυχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα ηυχομην γαρ αυτος εγω αναθεμα ειναι απο του χριστου υπερ των αδελφων μου των συγγενων μου κατα σαρκα ευχομην γαρ αυτος εγω αναθεμα ειναι απο του χριστου υπερ των αδελφων μου των συγγενων μου κατα σαρκα
John 15:7, 8 (NET) John 15:7, 8 (KJV)
If you remain in me and my words remain in you, ask whatever you want, and it will be done for you. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ρήματα μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε, καὶ γενήσεται ὑμῖν εαν μεινητε εν εμοι και τα ρηματα μου εν υμιν μεινη ο εαν θελητε αιτησεσθε και γενησεται υμιν εαν μεινητε εν εμοι και τα ρηματα μου εν υμιν μεινη ο εαν θελητε αιτησεσθε και γενησεται υμιν
My Father is honored by this, that you bear much fruit and show that you are my disciples. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί εν τουτω εδοξασθη ο πατηρ μου ινα καρπον πολυν φερητε και γενησεσθε εμοι μαθηται εν τουτω εδοξασθη ο πατηρ μου ινα καρπον πολυν φερητε και γενησεσθε εμοι μαθηται

 


1 Acts 13:43 (NET) Table

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

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

4 2 Corinthians 11:2 (NET)

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

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

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

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

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

13 Philippians 2:13 (NET) Table Footnote

14 Romans 9:16 (NET) Table Footnote

17 John 15:8 (NET)

Is Sin Less Than Sin? Part 4

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Paul’s OT Quotes – Antioch

Old Testament quotations in the New Testament frustrated me terribly as I began to study the Bible.  When I turned back to the passages listed in the footnotes and read the actual text, it was often significantly different.  How could Paul and even Jesus quote the Old Testament so poorly and inaccurately?  It was difficult for me to see how they arrived at the understanding they presented.  And it was even more difficult for me to believe that they were correct.

A table follows with quotations from Paul’s sermon at Pisidian Antioch, the NET translation of the Old Testament passage he quoted, and the New American Bible translation of the same passage.  (I was told that the New American Bible was better regarding this issue.)

#

Paul (NET/NAB)

New English Translation

New American Bible

1

I have found David

Acts 13:22 (NET) Table

I have discovered David, my servant.

Psalm 89:20a (NET)

I have chosen David, my servant…

Psalm 89:21a (NAB)

2

…to be a man after my heart…

Acts 13:22 (NET)

The Lord has sought out for himself a man who is loyal to him…

1 Samuel 13:14 (NET)

The Lord has sought out a man after his own heart…

1 Samuel 13:14 (NAB)

3

You are my Son; today I have fathered you. [NAB: this day I have begotten you]

Acts 13:33 (NET)

You are my son!  This very day I have become your father!

Psalm 2:7 (NET)

You are my son; today I am your father.

Psalm 2:7 (NAB)

4

I will give you the holy and trustworthy promises made to David.

Acts 13:34 (NET) Table

I shall give you the   benefits assured to David.

Acts 13:34 (NAB)

Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises I made to David.

Isaiah 55:3 (NET) Table

I will renew with you the everlasting covenant, the benefits assured to David.

Isaiah 55:3 (NAB)

5

You will not permit your Holy One to experience decay.

Acts 13:35 (NET) Table

You will not suffer your holy one to see corruption.

Acts 13:35 (NAB)

You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.

Psalm 16:10 (NET) Table

For you will not abandon me to Sheol, nor let your faithful servant see the pit.

Psalm 16:10 (NAB)

6

Look, you scoffers; be amazed and perish!  For I am doing a work in your days, a work you would never believe, even if someone tells you.

Acts 13:41 (NET) Table

Look on, you scoffers, be amazed and disappear.  For I am doing a work in your days, a work that you will never believe even if someone tells you.

Acts 13:41 (NAB)

Look at the nations and pay attention!  You will be shocked and amazed!  For I will do something in your lifetime that you will not believe even though you are forewarned.

Habakkuk 1:5 (NET)

Look over the nations and see, and be utterly amazed!  For a work is being done in your days that you would not have believed, were it told.

Habakkuk 1:5 (NAB)

Items #1-3 are not too bad in either translation.  I’d give the advantage to the New American Bible for Item #2, a man after his own heart.  The trouble begins in Items #4 and #5.  Again I’d give the advantage to the New American Bible on Item #4.  In the NET translation I’m not sure whether God will give the Messiah the same promises made to David or others like them.  And in Item #5 all hell breaks loose, literally.  Paul spoke about the Lord’s Holy One not experiencing decay or corruption, but both Bible translations are about Sheol and the Pit.

Here is the context for Paul’s usage of these Old Testament texts (Acts 13:32-39 NET).

And we proclaim to you the good news about the promise to our ancestors, that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, ‘You are my Son; today I have fathered you.’  But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay (διαφθοράν, a form of διαφθορά), God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David (Table).’  Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay (διαφθοράν) [Table].’  For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay (διαφθοράν) [Table], but the one whom God raised up did not experience decay (διαφθοράν).  Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you (Table).

This was a rather important doctrine to be based on such inaccurate quotation of Old Testament Scripture.  I was surprised that no one stood up in the synagogue in Pisidian Antioch to correct Paul’s misquotes.  While Item #6 is not too awful, apparently the words you scoffers and any mention of perishing or disappearing wasn’t in the original text.  So I was left with the impression that Paul added the pejorative and threatening language.

Later, I learned that Paul had quoted from the Septuagint (LXX), a Greek translation of the Hebrew Scripture completed in Alexandria about 200 years before the birth of Jesus.  Below is a table with Paul’s quotation from the NET and New American Bibles, the Old Testament text in Greek from the Septuagint, and the parallel Greek text used by the translators of the NET.  Both the Septuagint and the parallel Greek text used by the NET translators are available online.

#

Paul (NET/NAB)

Blue Letter Bible (Septuagint)

NET   Bible (Greek parallel text)

1

I have found David…

Acts 13:22 (NET)

εὗρον Δαυιδ

Psalm 89:20a

ευρον δαυιδ

Acts 13:22

2

…to be a man after my heart…

Acts 13:22 (NET)

ἄνθρωπον κατὰ τὴν καρδίαν αὐτοῦ

1 Samuel 13:14

[ανδρα] κατα την καρδιαν μου

Acts 13:22

3

You are my Son; today I have fathered you. [NAB: this day I have begotten you]

Acts 13:33 (NET)

υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκά σε

Psalm 2:7

υιος μου ει συ εγω σημερον γεγεννηκα   σε

Acts 13:33

4

I will give you the holy and trustworthy promises made to David.

Acts 13:34 (NET)

I shall give you the benefits assured to David.

Acts 13:34 (NAB)

διαθήσομαι ὑμῖν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά

Isaiah 55:3

δωσω υμιν τα οσια δαυιδ τα πιστα

Acts 13:34

5

You will not permit your Holy One to experience decay.

Acts 13:35 (NET)

You will not suffer your holy one to see corruption.

Acts 13:35 (NAB)

οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Psalm 16:10

ου δωσεις τον οσιον σου ιδειν διαφθοραν

Acts 13:35

6

Look, you scoffers; be amazed and perish!  For I am doing a work in your days, a work you would never believe, even if someone tells you.

Acts 13:41 (NET)

Look on, you scoffers, be amazed and disappear.  For I am doing a work in your days, a work that you will never believe even if someone tells you.

Acts 13:41 (NAB)

ἴδετε οἱ καταφρονηταί καὶ ἐπιβλέψατε καὶ θαυμάσατε θαυμάσια καὶ ἀφανίσθητε διότι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται

Habakkuk 1:5

ιδετε οι καταφρονηται και θαυμασατε και αφανισθητε οτι εργον εργαζομαι εγω εν ταις ημεραις υμων εργον ο ου μη πιστευσητε εαν τις εκδιηγηται υμιν

Acts 13:41

Except for accent marks Item #1 is identical in both the Septuagint and the parallel Greek text.  In Item #2 the phrase began with ἄνθρωπος in the Septuagint and ἀνδρα (a form of ἀνήρ) in the parallel Greek text.  Both may be translated man.  The phrase in the Septuagint ended with a form of αὐτός (self) and with μοῦ (I, me, my, mine) in the parallel Greek text.  The rest, except for accent marks, are identical, and a form of καρδία (heart) is clearly in both.  And finally, except for accent marks Item #3 is identical in Psalm 2:7 in the Septuagint and Acts 13:33 in the parallel Greek text.

In Hebrews 8:10 NET διαθηκη ην διαθησομαι is translated is the covenant that I will establish; διαθηκη = is the covenant; διαθησομαι = I will establish.  So I am guessing that the beginning of Item #4, διαθήσομαι ὑμῖν διαθήκην αἰώνιον from Isaiah 55:3 in the Septuagint means something like I will establish with you this covenant eternal as opposed to simply δωσω υμιν (I give you) in the parallel Greek text of Acts 13:34.  After that except for accent marks both are identical.

Item #5 begins with two different forms of negation, but after that except for accent marks both are identical.  The final word in both the Septuagint and the parallel Greek text is διαφθορά (decay, corruption) not βόθυνος (cistern, ditch, pit), nor ἄβυσσος (depthless, abyss, deep, bottomless, pit), nor φρέαρ (cistern, well, abyss, prison, pit), nor ταρταρόω (abyss, incarcerate, hell) [Addendum: 8/8/2022 τάρταρος], nor τάφος (grave, sepulchre, tomb), nor ληνός (trough, vat, winepress), nor χάσμα (chasm, gulf), nor γέεννα (valley of the son of Hinnom, hell).

Item #6 displays some significant differences between the Septuagint and the parallel Greek text.  The phrase καὶ ἐπιβλέψατε in Habakkuk 1:5 was not repeated in Acts 13:41.  The word καὶ is a conjunction, probably and in this case.  The closest I could find to ἐπιβλέψατε was επιβλεψητε in James 2:3 (NET), which was translated do you pay attention.  So I assume the text of Habakkuk contained not only the word look (ἴδετε) but followed with and pay attention (καὶ ἐπιβλέψατε).  [Addendum 08/30/2019: ἐπιβλέψατε is the Aorist Active Imperative 2nd Person Plural form of ἐπιβλέπω]  Next, where the parallel Greek text reads και θαυμασατε the Septuagint had καὶ θαυμάσατε θαυμάσια.  I found θαυμασια in Matthew 21:15 (NET) translated the wonderful.  So my assumption is that θαυμασια modifies θαυμάσατε.  Paul said and be amazed (και θαυμασατε) where the Septuagint said something like and be wonderfully amazed (καὶ θαυμάσατε θαυμάσια) or perhaps, and be amazed by miracles.

The second clause was joined by διότι (on the very account that, or inasmuch as) in the Septuagint and οτι (because, translated for) in the parallel Greek text.  (I suspect it has something to do with language construction since εργον (a work) was repeated at the beginning of the next clause in the parallel Greek text and not in the Septuagint.)  In the Septuagint ἔργον ἐγὼ ἐργάζομαι (a work I am doing) follows the conjunction διότι.  In the parallel Greek text εργον εργαζομαι εγω (a work am doing I) follows the conjunction οτι.  The latter is clumsy in English but I don’t think word order has the same significance in Greek.  Finally the parallel Greek text ended with a more definitive εκδιηγηται υμιν (tells you) while the Septuagint ended ἐκδιηγῆται (probably something like, tells of it).

Compared to the other quotations I’ve looked at these differences are significant (and I can’t explain them) but not substantial.  What is important to me is that οἱ καταφρονηταί (you scoffers) and καὶ ἀφανίσθητε (and perish or and disappear) occur in both.  Paul was not as bad at quoting Old Testament scripture as I at first thought.  In fact, this whole exercise leads me to believe that the Septuagint is like a snapshot of at least Diaspora Jewish thinking on the Bible when their Messianic hopes were still vital.

I suspect that no one interrupted or corrected Paul in the synagogue in Pisidian Antioch because they all used the Septuagint, or had not yet gotten word from the religious authorities that the Hebrew language no longer meant what it meant when the Septuagint was translated.  Bible scholars and translators today (and apparently since Jerome in the fifth century) prefer the Hebrew text.  I doubt a tradition with that longevity is going to change any time soon.  But as I said before all of these resources are online.  I don’t know Greek either, but with a concordance and a little comparison and contrast among texts one can begin to see through the fog.

 

Addendum (6/19/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years or so after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

#

Paul (KJV)

King James Version

New American Bible

1

I have found David…

Acts 13:22 (KJV)

I have found David my servant…

Psalm 89:20a (KJV)

I have chosen David, my servant…

Psalm 89:21a (NAB)

2

…a man after mine own heart…

Acts 13:22 (KJV)

the LORD hath sought him a man after his own heart…

1 Samuel 13:14 (KJV)

The Lord has sought out a man after his own heart…

1 Samuel 13:14 (NAB)

3

Thou art my Son, this day have I begotten thee.

Acts 13:33 (KJV)

Thou art my Son; this day have I begotten thee.

Psalm 2:7 (KJV)

You are my son; today I am your father.

Psalm 2:7 (NAB)

4

I will give you the sure mercies of David.

Acts 13:34 (KJV)

 

I will make an everlasting covenant with you, even the sure mercies of David.

Isaiah 55:3 (KJV)

I will renew with you the everlasting covenant, the benefits assured to David.

Isaiah 55:3 (NAB)

5

Thou shalt not suffer thine Holy One to see corruption.

Acts 13:35 (KJV)

 

For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

Psalm 16:10 (KJV)

For you will not abandon me to Sheol, nor let your faithful servant see the pit.

Psalm 16:10 (NAB)

6

Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

Acts 13:41 (KJV)

 

Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.

Habakkuk 1:5 (KJV)

Look over the nations and see, and be utterly amazed!  For a work is being done in your days that you would not have believed, were it told.

Habakkuk 1:5 (NAB)

Items #1 – #5 correspond excellently between Old Testament and Paul’s quotations in his sermon at Antioch.  Item #6 indicates that Paul (inspired by the Holy Spirit) altered a text addressed to the heathen, applied it to the Men of Israel, and ye that fear God, called them despisers, and threatened them (perish).  Later Origen copied this text into his false Greek text which became the Septuagint, if Mr. Searcy is correct.

The alternative here would be that the despisers could no longer bear to hear this word in the Hebrew text and assumed it was meant for the heathen, after the Greek text of the original Hebrew was firmly established.  Paul did seem to indicate that his words were what was spoken of in the prophets (τὸ εἰρημένον ἐν τοῖς προφήταις).

 

Addendum: August 30, 2019
Tables comparing Psalm 89:20; 1 Samuel 13:14; Psalm 2:7 and Habakkuk 1:5 in the Tanakh, KJV and NET, and tables comparing in the Tanakh and NET, and tables comparing Psalm 89:20 (89:21); 1 Samuel (Kings, Reigns) 13:14; Psalm 2:7 and Habakkuk 1:5 in the Septuagint (BLB and Elpenor) follow.

Psalm 89:20 (Tanakh)

Psalm 89:20 (KJV)

Psalm 89:20 (NET)

I have found David my servant; with my holy oil have I anointed him: I have found David my servant; with my holy oil have I anointed him: I have discovered David, my servant.  With my holy oil I have anointed him as king.

Psalm 89:20 (Septuagint BLB)

Psalm 88:21 (Septuagint Elpenor)

εὗρον Δαυιδ τὸν δοῦλόν μου ἐν ἐλαίῳ ἁγίῳ μου ἔχρισα αὐτόν εὗρον Δαυΐδ τὸν δοῦλόν μου, ἐν ἐλέει ἁγίῳ μου ἔχρισα αὐτόν

Psalm 88:21 (NETS)

Psalm 88:21 (English Elpenor)

I found Dauid my slave; with my holy oil I anointed him. I have found David my servant; I have anointed him by [my] holy mercy.

1 Samuel 13:14 (Tanakh)

1 Samuel 13:14 (KJV)

1 Samuel 13:14 (NET)

But now thy kingdom shall not continue; HaShem hath sought him a man after His own heart, and HaShem hath appointed him to be prince over His people, because thou hast not kept that which HaShem commanded thee.’ But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee. But now your kingdom will not continue.  The Lord has sought out for himself a man who is loyal to him, and the Lord has appointed him to be leader over his people, for you have not obeyed what the Lord commanded you.”

1 Samuel 13:14 (Septuagint BLB)

1 Kings 13:14 (Septuagint Elpenor)

καὶ νῦν ἡ βασιλεία σου οὐ στήσεται καὶ ζητήσει κύριος ἑαυτῷ ἄνθρωπον κατὰ τὴν καρδίαν αὐτοῦ καὶ ἐντελεῗται κύριος αὐτῷ εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ ὅτι οὐκ ἐφύλαξας ὅσα ἐνετείλατό σοι κύριος καὶ νῦν ἡ βασιλεία σου οὐ στήσεταί σοι, καὶ ζητήσει Κύριος ἑαυτῷ ἄνθρωπον κατὰ τὴν καρδίαν αὐτοῦ, καὶ ἐντελεῖται Κύριος αὐτῷ εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ, ὅτι οὐκ ἐφύλαξας ὅσα ἐνετείλατό σοι Κύριος

1 Reigns 13:14 (NETS)

1 Kings 13:14 (English Elpenor)

also now your kingdom will not stand, and the Lord will seek for himself a person after his heart, and the Lord will command him to rule over his people, because you did not keep what the Lord commanded you.” But now thy kingdom shall not stand to thee, and the Lord shall seek for himself a man after his own heart; and the Lord shall appoint him to be a ruler over his people, because thou hast not kept all that the Lord commanded thee.

Psalm 2:7 (Tanakh)

Psalm 2:7 (KJV)

Psalm 2:7 (NET)

I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. The king says, “I will announce the Lord’s decree.  He said to me: ‘You are my son.  This very day I have become your father.

Psalm 2:7 (Septuagint BLB)

Psalm 2:7 (Septuagint Elpenor)

διαγγέλλων τὸ πρόσταγμα κυρίου κύριος εἶπεν πρός με υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκά σε διαγγέλλων τὸ πρόσταγμα Κυρίου. Κύριος εἶπε πρός με· υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε

Psalm 2:7 (NETS)

Psalm 2:7 (English Elpenor)

By proclaiming the Lord’s ordinance: The Lord said to me, ‘My son you are; today I have begotten you. declaring the ordinance of the Lord: the Lord said to me, Thou art my Son, to-day have I begotten thee.

Habakkuk 1:5 (Tanakh)

Habakkuk 1:5 (KJV)

Habakkuk 1:5 (NET)

Behold ye among the heathen, and regard, and wonder marvelously: for I will work a work in your days which ye will not believe, though it be told you. Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. “Look at the nations and pay attention! You will be shocked and amazed! For I will do something in your lifetime that you will not believe even though you are forewarned.

Habakkuk 1:5 (Septuagint BLB)

Habakkuk 1:5 (Septuagint Elpenor)

ἴδετε οἱ καταφρονηταί καὶ ἐπιβλέψατε καὶ θαυμάσατε θαυμάσια καὶ ἀφανίσθητε διότι ἔργον ἐγὼ ἐργάζομαι ἐν ταῗς ἡμέραις ὑμῶν ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ἴδετε, οἱ καταφρονηταί, καὶ ἐπιβλέψατε καὶ θαυμάσατε θαυμάσια καὶ ἀφανίσθητε, διότι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε, ἐάν τις ἐκδιηγῆται.

Habakkuk 1:5 (NETS)

Habakkuk 1:5 (English Elpenor)

Look, you despisers, and watch!  And marvel at marvelous things, and be annihilated!  For I am working a work in your days that you would not believe if someone should tell it. Behold, ye despisers, and look, and wonder marvelously, and vanish: for I work a work in your days, which ye will in no wise believe, though a man declare [it to you].

Saul and Barnabas, Part 2

So Barnabas and Saul,1 sent out by the2 Holy Spirit, went down to Seleucia,3 and4 from there they sailed to Cyprus.5  When they arrived in Salamis, they began to proclaim the word of God in the Jewish synagogues.6

They traveled east across the island this way to Paphos.  And so begins the account of what is known as Paul’s first missionary journey.  The proconsul Sergius Paulus summoned Barnabas and Saul and wanted to hear the word of God.7  A magician called Bar-Jesus (also called Elymas) opposed their preaching.  But Saul (also known as Paul), filled with the Holy Spirit, stared straight at him and said, “You who are full of all deceit and all wrongdoing, you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord?8  Then Paul prophesied that the magician would be blind for a time, and the magician was unable to see and needed to be led by the hand.

Then when the proconsul saw what had happened, he believed (ἐπίστευσεν, a form of πιστεύω), because he was greatly astounded at the teaching about the Lord.9

This incident reminds me of the story of Jesus and the centurion (Matthew 8:5-10 NET):

When [Jesus]10 entered11 Capernaum12, a centurion came to him asking for help:  “Lord, my servant is lying at home paralyzed, in terrible anguish.”  Jesus13 said to him, “I will come and heal him.”  But the centurion replied, “Lord, I am not worthy to have you come under my roof.  Instead, just say the word14 and my servant will be healed.  For I too am a man under authority (ἐξουσίαν, a form of ἐξουσία), with soldiers under me.  I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.”  When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith (πίστιν, a form of πίστις) in anyone15 in Israel!

Something about these Roman military men (the proconsul probably came up through the military ranks) and their respect for ἐξουσία touches me.  Apparently the proconsul allowed the magician to be a part of his retinue.  I’m only guessing, but it seems that the proconsul recognized that his own ἐξουσία ended at the visible world of human governance.  He seems to have been intrigued by, or even longed for, the companionship of one whose ἐξουσία reached beyond those limits.  Saul and Barnabas proclaimed, not themselves, but Jesus as Lord of this ἐξουσία.

From Paphos Saul and Baranbas set sail and made their way to Perga, the capital of Pamphylia (about 10 miles northeast of present day Antalya, Turkey).  John left them and returned to Jerusalem.16  (That detail becomes important later in the story.)  Moving on from Perga, they arrived at Pisidian17 Antioch, and on the Sabbath day they went into the synagogue and sat down.  After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any18 message of exhortation for the people, speak it.”19

This became part of Paul’s standard operating procedure spreading the Gospel to Gentiles—Roman roads and Jewish synagogues.  Paul stood up and began speaking, Men of Israel, and you Gentiles who fear God, listen20  I am noting that so far Paul’s experience with Gentiles and the Gospel as spelled out in Acts is limited to Sergius Paulus and those who have attached themselves to a synagogue.  What follows is Paul’s first recorded Gospel proclamation (Acts 13:17-23 NET):

The God of this people Israel21 chose our ancestors and made the people great during their stay as foreigners in the country of Egypt,22 and with uplifted arm he led them out of it.  For a period of about forty years he put up with them in the wilderness.  After he had destroyed seven nations in the land of Canaan, he gave23 his people their land as an inheritance.  All this took about four hundred fifty years.  After this he gave them judges until the time of Samuel the prophet.  Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled forty years.  After removing him, God raised up David24 their king.  He testified about him: “I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.”  From the descendants of this man God brought25 to Israel a Savior,26 Jesus,27 just as he promised.

Paul’s Gospel proclamation began with a history lesson, Israel’s history.  Then he turned to the prophets (Acts 13:24-41 NET).

Before Jesus arrived, John had proclaimed a baptism for repentance to all28 the people of Israel.  But while John29 was completing his mission, he said repeatedly, “What30 do you think I am?31  I am not he.  But look, one is coming after me.  I am not worthy to untie the sandals on his feet!”  Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent32 to us.33  For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him.  Though they found no basis for a death sentence, they asked Pilate to have him executed.  When they had accomplished everything34 that was written about him, they took him down from the cross and placed him in a tomb.  But God raised him from the dead, and for many days he appeared to those who had accompanied him from Galilee to Jerusalem.  These are now35 his witnesses to the people.  And we proclaim to you the good news about the promise to our ancestors, that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, “You are my Son; today I have fathered you.”  But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: “I will give you the holy and trustworthy promises made to David(Table).  Therefore36 he also says in another psalm, “You will not permit your Holy One to experience decay (Table).”  For David,37 after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay, but the one whom God raised up did not experience decay.  Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, and by this one everyone who believes is justified from everything from which the38 law of Moses39 could not justify you.  Watch out, then, that what is spoken about by the prophets does not happen to you:40 Look, you scoffers; be amazed and perish!  For I am doing a work in your days, a work41 you would never believe, even if someone tells you.

 

Addendum: August 17, 2019
Tables comparing Acts 13:4; Matthew 8:5; 8:7, 8; 8:10; Acts 13:13-15; 13:17; 13:19; 13:22-26; 13:29; 13:31; 13:36 and 13:38-41 in the NET and KJV follow.

Acts 13:4 (NET) Acts 13:4 (KJV)
So Barnabas and Saul, sent out by the Holy Spirit, went down to Seleucia, and from there they sailed to Cyprus. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελεύκειαν, ἐκεῖθεν τε ἀπέπλευσαν εἰς Κύπρον ουτοι μεν ουν εκπεμφθεντες υπο του πνευματος του αγιου κατηλθον εις την σελευκειαν εκειθεν τε απεπλευσαν εις την κυπρον ουτοι μεν ουν εκπεμφθεντες υπο του πνευματος του αγιου κατηλθον εις την σελευκειαν εκειθεν δε απεπλευσαν εις την κυπρον
Matthew 8:5 (NET) Matthew 8:5 (KJV)
When he entered Capernaum, a centurion came to him asking for help: And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν εισελθοντι δε τω ιησου εις καπερναουμ προσηλθεν αυτω εκατονταρχος παρακαλων αυτον εισελθοντι δε αυτω εις καπερναουμ προσηλθεν αυτω εκατονταρχος παρακαλων αυτον
Matthew 8:7, 8 (NET) Matthew 8:7, 8 (KJV)
Jesus said to him, “I will come and heal him.” And Jesus saith unto him, I will come and heal him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
|καὶ| λέγει αὐτῷ· ἐγὼ ἐλθὼν θεραπεύσω αὐτόν και λεγει αυτω ο ιησους εγω ελθων θεραπευσω αυτον και λεγει αυτω ο ιησους εγω ελθων θεραπευσω αυτον
But the centurion replied, “Lord, I am not worthy to have you come under my roof!  Instead, just say the word and my servant will be healed. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
|καὶ| ἀποκριθεὶς  ὁ ἑκατόνταρχος ἔφη· κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς, ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου και αποκριθεις ο εκατονταρχος εφη κυριε ουκ ειμι ικανος ινα μου υπο την στεγην εισελθης αλλα μονον ειπε λογον και ιαθησεται ο παις μου και αποκριθεις ο εκατονταρχος εφη κυριε ουκ ειμι ικανος ινα μου υπο την στεγην εισελθης αλλα μονον ειπε λογω και ιαθησεται ο παις μου
Matthew 8:10 (NET) Matthew 8:10 (KJV)
When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel! When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν· ἀμὴν λέγω ὑμῖν, παρ᾿ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον ακουσας δε ο ιησους εθαυμασεν και ειπεν τοις ακολουθουσιν αμην λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον ακουσας δε ο ιησους εθαυμασεν και ειπεν τοις ακολουθουσιν αμην λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον
Acts 13:13-15 (NET) Acts 13:13-15 (KJV)
Then Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia, but John left them and returned to Jerusalem. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἀναχθέντες δὲ ἀπὸ τῆς Πάφου οἱ περὶ Παῦλον ἦλθον εἰς Πέργην τῆς Παμφυλίας, Ἰωάννης δὲ ἀποχωρήσας ἀπ᾿ αὐτῶν ὑπέστρεψεν εἰς Ἱεροσόλυμα αναχθεντες δε απο της παφου οι περι τον παυλον ηλθον εις περγην της παμφυλιας ιωαννης δε αποχωρησας απ αυτων υπεστρεψεν εις ιεροσολυμα αναχθεντες δε απο της παφου οι περι τον παυλον ηλθον εις περγην της παμφυλιας ιωαννης δε αποχωρησας απ αυτων υπεστρεψεν εις ιεροσολυμα
Moving on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ [εἰσ]ελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν αυτοι δε διελθοντες απο της περγης παρεγενοντο εις αντιοχειαν της πισιδιας και εισελθοντες εις την συναγωγην τη ημερα των σαββατων εκαθισαν αυτοι δε διελθοντες απο της περγης παρεγενοντο εις αντιοχειαν της πισιδιας και εισελθοντες εις την συναγωγην τη ημερα των σαββατων εκαθισαν
After the reading from the law and the prophets, the leaders of the synagogue sent them a message, saying, “Brothers, if you have any message of exhortation for the people, speak it.” And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες· ἄνδρες ἀδελφοί, εἴ τίς ἐστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε μετα δε την αναγνωσιν του νομου και των προφητων απεστειλαν οι αρχισυναγωγοι προς αυτους λεγοντες ανδρες αδελφοι ει εστιν λογος εν υμιν παρακλησεως προς τον λαον λεγετε μετα δε την αναγνωσιν του νομου και των προφητων απεστειλαν οι αρχισυναγωγοι προς αυτους λεγοντες ανδρες αδελφοι ει εστιν λογος εν υμιν παρακλησεως προς τον λαον λεγετε
Acts 13:17 (NET) Acts 13:17 (KJV)
The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Ἀιγύπτου καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς ο θεος του λαου τουτου ισραηλ εξελεξατο τους πατερας ημων και τον λαον υψωσεν εν τη παροικια εν γη αιγυπτω και μετα βραχιονος υψηλου εξηγαγεν αυτους εξ αυτης ο θεος του λαου τουτου εξελεξατο τους πατερας ημων και τον λαον υψωσεν εν τη παροικια εν γη αιγυπτω και μετα βραχιονος υψηλου εξηγαγεν αυτους εξ αυτης

Acts 13:19 (NET)

Acts 13:19 (KJV)

After he had destroyed seven nations in the land of Canaan, he gave his people their land as an inheritance. And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.

NET Parallel Greek

Stephanus Textus Receptus?

Byzantine Majority Text

|καὶ| καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χανάαν κατεκληρονόμησεν τὴν γῆν αὐτῶν και καθελων εθνη επτα εν γη χανααν κατεκληροδοτησεν αυτοις την γην αυτων και καθελων εθνη επτα εν γη χανααν κατεκληρονομησεν αυτοις την γην αυτων
Acts 13:22-26 (NET) Acts 13:22-26 (KJV)
After removing him, God raised up David their king.  He testified about him: ‘I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do.’ And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυὶδ αὐτοῖς εἰς βασιλέα ᾧ καὶ εἶπεν μαρτυρήσας· εὗρον Δαυὶδ τὸν τοῦ Ἰεσσαί, |ἄνδρα| κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματα μου και μεταστησας αυτον ηγειρεν αυτοις τον δαβιδ εις βασιλεα ω και ειπεν μαρτυρησας ευρον δαβιδ τον του ιεσσαι ανδρα κατα την καρδιαν μου ος ποιησει παντα τα θεληματα μου και μεταστησας αυτον ηγειρεν αυτοις τον δαυιδ εις βασιλεα ω και ειπεν μαρτυρησας ευρον δαυιδ τον του ιεσσαι ανδρα κατα την καρδιαν μου ος ποιησει παντα τα θεληματα μου
From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised. Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ᾿ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν τουτου ο θεος απο του σπερματος κατ επαγγελιαν ηγειρεν τω ισραηλ σωτηρα ιησουν τουτου ο θεος απο του σπερματος κατ επαγγελιαν ηγαγεν τω ισραηλ σωτηριαν
Before Jesus arrived, John had proclaimed a baptism for repentance to all the people of Israel. When John had first preached before his coming the baptism of repentance to all the people of Israel.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
προκηρύξαντος Ἰωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ προκηρυξαντος ιωαννου προ προσωπου της εισοδου αυτου βαπτισμα μετανοιας παντι τω λαω ισραηλ προκηρυξαντος ιωαννου προ προσωπου της εισοδου αυτου βαπτισμα μετανοιας τω ισραηλ
But while John was completing his mission, he said repeatedly, ‘What do you think I am?  I am not he.  But look, one is coming after me.  I am not worthy to untie the sandals on his feet! And as John fulfilled his course, he said, Whom think ye that I am?  I am not he.  But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὡς δὲ ἐπλήρου Ἰωάννης τὸν δρόμον, ἔλεγεν· τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλ᾿ ἰδοὺ ἔρχεται μετ᾿ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι ως δε επληρου ο ιωαννης τον δρομον ελεγεν τινα με υπονοειτε ειναι ουκ ειμι εγω αλλ ιδου ερχεται μετ εμε ου ουκ ειμι αξιος το υποδημα των ποδων λυσαι ως δε επληρου ο ιωαννης τον δρομον ελεγεν τινα με υπονοειτε ειναι ουκ ειμι εγω αλλ ιδου ερχεται μετ εμε ου ουκ ειμι αξιος το υποδημα των ποδων λυσαι
Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent to us. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Ανδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη ανδρες αδελφοι υιοι γενους αβρααμ και οι εν υμιν φοβουμενοι τον θεον υμιν ο λογος της σωτηριας ταυτης απεσταλη ανδρες αδελφοι υιοι γενους αβρααμ και οι εν υμιν φοβουμενοι τον θεον υμιν ο λογος της σωτηριας ταυτης απεσταλη
Acts 13:29 (NET) Acts 13:29 (KJV)
When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον ως δε ετελεσαν απαντα τα περι αυτου γεγραμμενα καθελοντες απο του ξυλου εθηκαν εις μνημειον ως δε ετελεσαν παντα τα περι αυτου γεγραμμενα καθελοντες απο του ξυλου εθηκαν εις μνημειον
Acts 13:31 (NET) Acts 13:31 (KJV)
and for many days he appeared to those who had accompanied him from Galilee to Jerusalem.  These are now his witnesses to the people. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες [νῦν] εἰσιν μάρτυρες αὐτοῦ πρὸς τὸν λαόν ος ωφθη επι ημερας πλειους τοις συναναβασιν αυτω απο της γαλιλαιας εις ιερουσαλημ οιτινες εισιν μαρτυρες αυτου προς τον λαον ος ωφθη επι ημερας πλειους τοις συναναβασιν αυτω απο της γαλιλαιας εις ιερουσαλημ οιτινες εισιν μαρτυρες αυτου προς τον λαον
Acts 13:36 (NET) Acts 13:36 (KJV)
For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay, For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν δαβιδ μεν γαρ ιδια γενεα υπηρετησας τη του θεου βουλη εκοιμηθη και προσετεθη προς τους πατερας αυτου και ειδεν διαφθοραν δαυιδ μεν γαρ ιδια γενεα υπηρετησας τη του θεου βουλη εκοιμηθη και προσετεθη προς τους πατερας αυτου και ειδεν διαφθοραν
Acts 13:38-41 (NET) Acts 13:38-41 (KJV)
Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, [καὶ] ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωϋσέως δικαιωθῆναι γνωστον ουν εστω υμιν ανδρες αδελφοι οτι δια τουτου υμιν αφεσις αμαρτιων καταγγελλεται γνωστον ουν εστω υμιν ανδρες αδελφοι οτι δια τουτου υμιν αφεσις αμαρτιων καταγγελλεται
and by this one everyone who believes is justified from everything from which the law of Moses could not justify you. And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται και απο παντων ων ουκ ηδυνηθητε εν τω νομω μωσεως δικαιωθηναι εν τουτω πας ο πιστευων δικαιουται και απο παντων ων ουκ ηδυνηθητε εν τω νομω μωυσεως δικαιωθηναι εν τουτω πας ο πιστευων δικαιουται
Watch out, then, that what is spoken about by the prophets does not happen to you: Beware therefore, lest that come upon you, which is spoken of in the prophets;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
βλέπετε οὖν μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις βλεπετε ουν μη επελθη εφ υμας το ειρημενον εν τοις προφηταις βλεπετε ουν μη επελθη εφ υμας το ειρημενον εν τοις προφηταις
‘Look, you scoffers; be amazed and perish!  For I am doing a work in your days, a work you would never believe, even if someone tells you.’” Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἴδετε, οἱ καταφρονηταί, καὶ θαυμάσατε καὶ ἀφανίσθητε, ὅτι ἔργον ἐργάζομαι ἐγὼ ἐν ταῖς ἡμέραις ὑμῶν, ἔργον οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν ιδετε οι καταφρονηται και θαυμασατε και αφανισθητε οτι εργον εγω εργαζομαι εν ταις ημεραις υμων εργον ω ου μη πιστευσητε εαν τις εκδιηγηται υμιν ιδετε οι καταφρονηται και θαυμασατε και αφανισθητε οτι εργον εγω εργαζομαι εν ταις ημεραις υμων ο ου μη πιστευσητε εαν τις εκδιηγηται υμιν

1 The NET parallel Greek text and NA28 had Αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι (KJV: they).

2 The Stephanus Textus Receptus and Byzantine Majority Text had του πνευματος του αγιου (KJV: the Holy Ghost) here, where the NET parallel Greek text and NA28 had simply τοῦ ἁγίου πνεύματος (NET: the Holy Spirit).

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

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

6 Acts 13:4, 5a (NET)

7 Acts 13:7b (NET)

8 Acts 13:9, 10 (NET)

9 Acts 13:12 (NET)

10 The NET parallel Greek text and NA28 had αὐτοῦ here, where the Byzantine Majority Text had αυτω.  But the Stephanus Textus Receptus had τω ιησου (KJV: Jesus).

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

15 The NET parallel Greek text and NA28 had παρ᾿ οὐδενὶ (“I have found none near such great faith in Israel”) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply ουδε (KJV: no, not).

16 Acts 13:13b (NET)

17 The NET parallel Greek text and NA28 had Πισιδίαν in the accusative case here along with its corresponding article τὴν, where the Stephanus Textus Receptus and Byzantine Majority Text had πισιδιας in the genitive case with its corresponding article της.

19 Acts 13:14, 15 (NET)

20 Acts 13:16b (NET)

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

30 The NET parallel Greek text and NA28 had τί here, where the Stephanus Textus Receptus and Byzantine Majority Text had τινα (KV: Whom).

33 The NET parallel Greek text and NA28 had ἡμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: you).

36 The NET parallel Greek text and NA28 had διότι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διο (KJV: Wherefore).

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

40 The Stephanus Textus Receptus and Byzantine Majority Text had εφ υμας (KJV: upon you) here.  The NET parallel Greek text and NA28 did not.

41 The NET parallel Greek text and NA28 had ἔργον (ὃ was not translated in the NET) here, where the Stephanus Textus Receptus had εργον ω (KJV: which), and the Byzantine Majority Text had simply ο.

Is Sin Less Than Sin? Part 3

To understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία) I’ll spend some time considering Paul’s usage of the words in other writings.  Both words were used in Romans 5:12-15 (NET).

So then, just as sin (ἁμαρτία) entered the world through one man and death through sin (ἁμαρτίας, a form of ἁμαρτία), and so death spread to all people because all sinned (ἥμαρτον, a form of ἁμαρτάνω) – for before the law was given, sin (ἁμαρτία) was in the world, but there is no accounting (ἐλλογεῖται, a form of ἐλλογέω) for sin (ἁμαρτία) when there is no law.  Yet death reigned from Adam until Moses1 even over those who did not sin (ἁμαρτήσαντας, a form of ἁμαρτάνω) in the same way that Adam (who is a type of the coming one) transgressed (παραβάσεως, a form παράβασις).  But the gracious gift (χάρισμα) is not like the transgression (παράπτωμα).  For if the many died through the transgression (παραπτώματι, a form of παράπτωμα) of the one man, how much more did the grace (χάρις) of God and the gift (δωρεά) by the grace (χάριτι, a form of χάρις) of the one man Jesus Christ multiply to the many!

Paul made a very specific differentiation between ἁμαρτία and παράπτωμα in this passage, but it is not one of greater or lesser degree.  Sin (ἁμαρτία) entered the world through one man’s παράβασις, that was Adam’s transgression of a specific command not to eat of a particular fruit.  Death entered the world through sin (ἁμαρτία).  Death spread to all people because all sinned (ἁμαρτάνω) despite the fact that not all sinned by breaking a specific commandment like Adam had.  The clause, For if the many died through the transgression (παράπτωμα) of the one man, links παράπτωμα to Adam’s παράβασις.  So sin (παράπτωμα) is the breaking of specific commandments after the law was given and an accounting (ἐλλογέω) must be rendered, as distinct from sin (ἁμαρτία) before the law was given.

I am not prepared to say that Paul maintained this technical differentiation every time he used the words.  But it is a strong indication that παράπτωμα was not less than ἁμαρτία in Paul’s mind.  He continued (Romans 5:16-21 NET):

And the gift is not like the one who sinned (ἁμαρτήσαντος, another form of ἁμαρτάνω).  For judgment (κρίμα), resulting from the one transgression, led to condemnation (κατάκριμα), but the gracious gift (χάρισμα) from the many failures (παραπτωμάτων, another form of παράπτωμα) led to justification (δικαίωμα).  For if, by the transgression (παραπτώματι, a form of παράπτωμα) of the one man, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift (δωρεᾶς, a form of δωρεά) of righteousness (δικαιοσύνης, a form of δικαιοσύνη) reign in life through the one, Jesus Christ!

Consequently, just as condemnation (κατάκριμα) for all people came through one transgression (παραπτώματος, another form of παράπτωμα), so too through the one righteous act (δικαιώματος, a form of δικαίωμα) came righteousness (δικαίωσιν, a form of δικαίωσις) leading to life for all people.  For just as through the disobedience (παρακοῆς, a form of παρακοή) of the one man many were made sinners (ἁμαρτωλοὶ, a form of ἁμαρτωλός), so also through the obedience (ὑπακοῆς, a form of ὑπακοή) of one man many will be made righteous (δίκαιοι, a form of δίκαιος).  Now the law came in so that the transgression (παράπτωμα) may increase, but where sin (ἁμαρτία) increased, grace (χάρις) multiplied all the more, so that just as sin (ἁμαρτία) reigned in death, so also grace (χάρις) will reign through righteousness (δικαιοσύνης, a form of δικαιοσύνη) to eternal life through Jesus Christ our Lord.

The law came in so that παράπτωμα may increase, but where ἁμαρτία increased, grace (χάρις) multiplied all the more, seems more like synonymous usage of παράπτωμα and ἁμαρτία rather than any kind of differentiation at all.  Similarly in 1 Corinthians 15:3 (NET) and Romans 4:25 (NET):

For I passed on to you as of first importance what I also received – that Christ died for our sins (ἁμαρτιῶν, a form of ἁμαρτία) according to the scriptures…

He was given over because of our transgressions (παραπτώματα, a form of παράπτωμα) and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).

It may seem at first glance that Paul meant two things in Ephesians 2:1 (NET):

And although you were dead in your2 transgressions (παραπτώμασιν, a form of παράπτωμα) and sins (ἁμαρτίαις, a form of ἁμαρτία)…

But if I consider the other occurrences of παράπτωμα in Ephesians and the fact that Paul only mentioned ἁμαρτία in 2:1, it seems to me that this was a matter of completeness rather than differentiation.  In [Christ] we have redemption through his blood, the forgiveness (ἄφεσιν, a form of ἄφεσις) of our trespasses (παραπτωμάτων, a form of παράπτωμα), according to the riches3 of his grace (χάριτος, a form of χάρις).4  But God, being rich in mercy, because of his great love (ἀγάπην, a form of ἀγάπη) with which he loved (ἠγάπησεν, a form of ἀγαπάω) us, even though we were dead in transgressions (παραπτώμασιν, a form of παράπτωμα), made us alive together with Christ – by grace (χάριτι, a form of χάρις) you are saved!5

I am fairly confident that Paul did not intend sin (παράπτωμα) in Galatians 6:1 to mean something less than sin (ἁμαρτία).  But what if my argument is a straw man?  What if the real issue is between sin, whether παράπτωμα or ἁμαρτία, and such πορνεία as is not so much as named among the Gentiles?6  What if the former is to be dealt with in a spirit of gentleness, and the latter is to be judged, condemned and shunned?  Do not even eat with such a person.7

 

 

Addendum: July 29, 2019
Tables  comparing Romans 5:14; Ephesians 2:1and 1:7 in the NET and KJV follow.

Romans 5:14 (NET)

Romans 5:14 (KJV)

Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ (ὅς ἐστιν τύπος τοῦ μέλλοντος) αλλ εβασιλευσεν ο θανατος απο αδαμ μεχρι μωσεως και επι τους μη αμαρτησαντας επι τω ομοιωματι της παραβασεως αδαμ ος εστιν τυπος του μελλοντος αλλ εβασιλευσεν ο θανατος απο αδαμ μεχρι μωσεως και επι τους μη αμαρτησαντας επι τω ομοιωματι της παραβασεως αδαμ ος εστιν τυπος του μελλοντος

Ephesians 2:1 (NET)

Ephesians 2:1 (KJV)

And although you were dead in your offenses and sins, And you hath he quickened, who were dead in trespasses and sins:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν και υμας οντας νεκρους τοις παραπτωμασιν και ταις αμαρτιαις και υμας οντας νεκρους τοις παραπτωμασιν και ταις αμαρτιαις

Ephesians 1:7 (NET)

Ephesians 1:7 (KJV)

In him we have redemption through his blood, the forgiveness of our offenses, according to the riches of his grace In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των παραπτωματων κατα τον πλουτον της χαριτος αυτου εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των παραπτωματων κατα τον πλουτον της χαριτος αυτου

4 Ephesians 1:7 (NET)

5 Ephesians 2:4, 5 (NET)

6 1 Corinthians 5:1 (KJV) Table

7 1 Corinthians 5:11b (NET) Table

Saul and Barnabas, Part 1

After his encounter with the resurrected (and ascended) Jesus on the road to Damascus, after Ananias healed his blindness, after he was baptized and received the gift of the Holy Spirit, Saul (also known as Paul) stayed with the disciples in Damascus for several days, and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”1  This surprised a lot of people, especially those who had commissioned him to arrest any in Damascus who said such things.  But Saul became more and more capable, and was causing consternation2 among the Jews who lived in Damascus by proving that Jesus is the Christ,3 from the Hebrew scripture.

In other words, Saul publicly refuted the religious authorities with the source of their authority, the written words of God.  Those authorities wanted Saul dead.  With some help and a basket, Saul escaped from Damascus and set out for Jerusalem (Acts 9:26-30 NET).

When he4 arrived in Jerusalem, he attempted5 to associate with the disciples, and they were all afraid of him, because they did not believe that he was a disciple.  But Barnabas took Saul, brought him to the apostles, and related to them how he had seen the Lord on the road, that the Lord had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus.  So he was staying with them, associating openly with them in6 Jerusalem, speaking7 out boldly in the name of the Lord.8  He was speaking and debating with the Greek-speaking Jews, but they were trying to kill him.  When the brothers found out about this, they brought him down to Caesarea and sent him away to Tarsus.

Paul’s (Saul’s) own account of events adds some detail and shades the meaning of some of Luke’s (the author of Acts) account (Galatians 1:11-17 NET).

Now I want you to know, brothers and sisters, that the gospel I preached is not of human origin.  For I did not receive it or learn it from any human source; instead I received it by a revelation of Jesus Christ.  For you have heard of my former way of life in Judaism, how I was savagely persecuting the church of God and trying to destroy it.  I was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous (ζηλωτής) for the traditions of my ancestors.  But when the one9 who set me apart from birth and called me by his grace was pleased to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being, nor did I go up to Jerusalem to see those who were apostles before me, but10 right away I departed to Arabia, and then returned to Damascus.

Saul, according to Paul, went into the desert before he stayed several days in Damascus.  Perhaps I am reading too much into the phrase right away I departed to Arabia, but I like the idea that Saul was not quite so capable to turn on a dime as Luke portrayed him.  I think he had some genuine confusion about what had transpired, and he went off alone into the desert to sort some things out with God.  I think Saul’s faith in the traditions of his ancestors was sincere, and that from Saul’s perspective Jesus blindsided him on the road to Damascus.

There was a clause in Acts 9:5 (Table) in the King James translation of the Bible.  Jesus said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks (κέντρα, a form of κέντρον).  It gave me the impression that Jesus had tried many other more subtle means to reach Saul (the pricks or goads), but finally decided that enough was enough and appeared bodily to him.  This clause, however, has been removed from most contemporary translations of the Bible (See: Acts 26:14 NET).

Paul’s account of the early days of Saul’s conversion continued (Galatians 1:18-24 NET):

Then after three years I went up to Jerusalem to visit Cephas11 and get information from him, and I stayed with him fifteen days.  But I saw none of the other apostles except James the Lord’s brother.  I assure you that, before God, I am not lying about what I am writing to you!  Afterward I went to the regions of Syria and Cilicia.  But I was personally unknown to the churches of Judea that are in Christ.  They were only hearing, “The one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.”  So they glorified God because of me.

Luke’s account provides indirect confirmation of Paul’s account in that Saul was apparently not aware of the Jerusalem insider elites’ perspective that he was sent home to Tarsus to avoid more conflict with the religious authorities.  Be that as it may, after Saul was sent home, the church12 throughout Judea, Galilee, and Samaria experienced13 peace and thus was strengthened.14

When Stephen was stoned to death a great persecution began against the church in Jerusalem.15  Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch [in Syria], speaking the message to no one but Jews.  But there were some men from Cyprus and Cyrene among them who came16 to Antioch and17 began to speak to the Greeks (Ἑλληνιστὰς, a form of Ἑλληνιστής) too, proclaiming the good news of the Lord Jesus.18

According to Strong’s Concordance these Ἑλληνιστὰς (a form of Ἑλληνιστής) were also Jews.  According to the note (50) in the NET, “The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.”  Whether they preached to Gentiles or Jews who lived like Gentiles, The hand of the Lord was with them, and a great number who19 believed turned to the Lord.20

The leaders in Jerusalem heard about it and sent Barnabas to Antioch.  Barnabas witnessed what was going on there, saw the grace of21 God…rejoiced and encouraged them all to remain true to the Lord with devoted hearts.22  Then Barnabas23 departed for Tarsus to look for Saul, and when he found him,24 he brought him25 to Antioch.  So for a26 whole year Barnabas and Saul met with27 the church and taught a significant number of people.28

Later Barnabas and Saul were sent to Jerusalem with financial relief gathered in Antioch for an impending famine prophesied by a prophet named Agabus (Acts 11:27-30).  If one reads a Bible published before, say, the 1980’s Barnabas and Saul returned from Jerusalem with John Mark.  But most Bibles published after that time read something like this (Acts 12:25 NET):

So Barnabas and Saul returned to29 Jerusalem when they had completed (πληρώσαντες, a form of πληρόω) their mission (διακονίαν, a form of διακονία), bringing30 along with them John Mark.

The note (85) explaining this change is in a footnote below.31  I’ll try to summarize and explain why I’m rejecting the change for the time being.  Different Greek manuscripts have different words here, primarily εἰς, ἀπό and ἐξ.  The translators’ quest to find the original by organizing texts in a presumed chronology of copyists’ errors is not unlike the study of evolutionary changes to the human genome. The people who do this obviously have a lot of faith in their methods.  My faith in this case leads me to reject their methods and stick with the more obvious meaning of the narrative.

I tried the idea that perhaps Luke meant that Barnabas and Saul did not leave for Jerusalem with the money they had collected until after they finished their first missionary journey.  But the mission (διακονίαν, a form of διακονία) they completed (πληρώσαντες, a form of πληρόω) in Acts 12:25 (NET) seems to have been the relief (διακονίαν, a form of διακονία) that was gathered in Acts 11:29 (NET), rather than the work (ἔργον) the Holy Spirit assigned them (Acts 13:2 NET) that became known as their first missionary journey.  And that journey ends in the narrative with, From there [Attalia] they sailed back to Antioch, where they had been commended to the grace of God for the work (ἔργον) they had now completed (ἐπλήρωσαν, another form of πληρόω).32  So I decided that Luke probably meant something more like what the Bible used to say.

I appreciate the footnote however.  It gave me the opportunity to make that decision with the Holy Spirit (unlike Acts 9:5 where an entire clause vanished without comment).  This is a decision I can live with when I give my account.33  For the moment the opposite account (λόγον, a form of λόγος) sounds really shaky to me.  It goes something like this:  “Well, you see, there were these guys…Well, no, I didn’t know them.  They were guys, you see, guys that had a reputation for knowing this kind of stuff…Well, no, it didn’t make any sense to me, but these are the guys, man.  Ya’ gotta believe the guys, don’t ya’?”

So for my purposes here, I’ll stick with from Jerusalem even as I acknowledge that it is contrary to what the scripture says—currently.

After Barnabas and Saul returned from their relief mission to Jerusalem, the Holy Spirit said, “Set apart for me Barnabas34 and Saul35 for the work (ἔργον) to which I have called them.”  Then, after they had fasted and prayed and placed their hands on them, they sent them off.36  Now they also had John as their assistant,37 the man who returned with them from Jerusalem to Antioch.

 

 

Addendum: June 25, 2019
Tables comparing Acts 9:19; 9:22; 9:26; 9:28, 29; Galatians 1:15; 1:17, 18; Acts 9:31; 8:1; 11:20, 21; 11:23; 11:25, 26; 12:25 and 13:2 in the NET and KJV follow.

Acts 9:19 (NET)

Acts 9:19 (KJV)

and after taking some food, his strength returned.  For several days he was with the disciples in Damascus, And when he had received meat, he was strengthened.  Then was Saul certain days with the disciples which were at Damascus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ λαβὼν τροφὴν |ἐνίσχυσεν|. Ἐγένετο δὲ μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινὰς και λαβων τροφην ενισχυσεν εγενετο δε ο σαυλος μετα των εν δαμασκω μαθητων ημερας τινας και λαβων τροφην ενισχυσεν εγενετο δε ο σαυλος μετα των εν δαμασκω μαθητων ημερας τινας

Acts 9:22 (NET)

Acts 9:22 (KJV)

But Saul became more and more capable, and was causing consternation among the Jews who lived in Damascus by proving that Jesus is the Christ. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν [τοὺς] Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ συμβιβάζων ὅτι οὗτος ἐστιν ὁ χριστός σαυλος δε μαλλον ενεδυναμουτο και συνεχυνεν τους ιουδαιους τους κατοικουντας εν δαμασκω συμβιβαζων οτι ουτος εστιν ο χριστος σαυλος δε μαλλον ενεδυναμουτο και συνεχυνεν τους ιουδαιους τους κατοικουντας εν δαμασκω συμβιβαζων οτι ουτος εστιν ο χριστος

Acts 9:26 (NET)

Acts 9:26 (KJV)

When he arrived in Jerusalem, he attempted to associate with the disciples, and they were all afraid of him, because they did not believe that he was a disciple. And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

Παραγενόμενος δὲ εἰς Ἰερουσαλὴμ ἐπείραζεν κολλᾶσθαι τοῖς μαθηταῖς, καὶ πάντες ἐφοβοῦντο αὐτὸν μὴ πιστεύοντες ὅτι ἐστὶν μαθητής παραγενομενος δε ο σαυλος εις ιερουσαλημ επειρατο κολλασθαι τοις μαθηταις και παντες εφοβουντο αυτον μη πιστευοντες οτι εστιν μαθητης παραγενομενος δε ο σαυλος εν ιερουσαλημ επειρατο κολλασθαι τοις μαθηταις και παντες εφοβουντο αυτον μη πιστευοντες οτι εστιν μαθητης

Acts 9:28, 29 (NET)

Acts 9:28, 29 (KJV)

So he was staying with them, associating openly with them in Jerusalem, speaking out boldly in the name of the Lord. And he was with them coming in and going out at Jerusalem.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἦν μετ᾿ αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος εἰς Ἰερουσαλήμ παρρησιαζόμενος ἐν τῷ ὀνόματι τοῦ κυρίου και ην μετ αυτων εισπορευομενος και εκπορευομενος εν ιερουσαλημ και ην μετ αυτων εισπορευομενος και εκπορευομενος εις ιερουσαλημ και παρρησιαζομενος εν τω ονοματι του κυριου ιησου
He was speaking and debating with the Greek-speaking Jews, but they were trying to kill him. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐλάλει τε καὶ συνεζήτει πρὸς τοὺς Ἑλληνιστάς, οἱ δὲ ἐπεχείρουν ἀνελεῖν αὐτόν και παρρησιαζομενος εν τω ονοματι του κυριου ιησου ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν αυτον ανελειν ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν αυτον ανελειν

Galatians 1:15 (NET)

Galatians 1:15 (KJV)

But when the one who set me apart from birth and called me by his grace was pleased But when it pleased God, who separated me from my mother’s womb, and called me by his grace,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὅτε δὲ εὐδόκησεν  ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ οτε δε ευδοκησεν ο θεος ο αφορισας με εκ κοιλιας μητρος μου και καλεσας δια της χαριτος αυτου οτε δε ευδοκησεν ο θεος ο αφορισας με εκ κοιλιας μητρος μου και καλεσας δια της χαριτος αυτου

Galatians 1:17, 18 (NET)

Galatians 1:17, 18 (KJV)

nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus. Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν ουδε ανηλθον εις ιεροσολυμα προς τους προ εμου αποστολους αλλ απηλθον εις αραβιαν και παλιν υπεστρεψα εις δαμασκον ουδε ανηλθον εις ιεροσολυμα προς τους προ εμου αποστολους αλλα απηλθον εις αραβιαν και παλιν υπεστρεψα εις δαμασκον
Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἔπειτα μετὰ  ἔτη |τρία| ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι πετρον και επεμεινα προς αυτον ημερας δεκαπεντε επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι πετρον και επεμεινα προς αυτον ημερας δεκαπεντε

Acts 9:31 (NET)

Acts 9:31 (KJV)

Then the church throughout Judea, Galilee, and Samaria experienced peace and thus was strengthened.  Living in the fear of the Lord and in the encouragement of the Holy Spirit, the church increased in numbers. Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

μὲν οὖν ἐκκλησία καθ᾿ ὅλης τῆς Ἰουδαίας καὶ Γαλιλαίας καὶ Σαμαρείας εἶχεν εἰρήνην οἰκοδομουμένη καὶ πορευομένη τῷ φόβῳ τοῦ κυρίου καὶ τῇ παρακλήσει τοῦ ἁγίου πνεύματος ἐπληθύνετο αι μεν ουν εκκλησιαι καθ ολης της ιουδαιας και γαλιλαιας και σαμαρειας ειχον ειρηνην οικοδομουμεναι και πορευομεναι τω φοβω του κυριου και τη παρακλησει του αγιου πνευματος επληθυνοντο αι μεν ουν εκκλησιαι καθ ολης της ιουδαιας και γαλιλαιας και σαμαρειας ειχον ειρηνην οικοδομουμεναι και πορευομεναι τω φοβω του κυριου και τη παρακλησει του αγιου πνευματος επληθυνοντο

Acts 8:1 (NET)

Acts 8:1 (KJV)

And Saul agreed completely with killing him.  Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria. And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἱεροσολύμοις, πάντες |δὲ| διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρείας πλὴν τῶν ἀποστόλων σαυλος δε ην συνευδοκων τη αναιρεσει αυτου εγενετο δε εν εκεινη τη ημερα διωγμος μεγας επι την εκκλησιαν την εν ιεροσολυμοις παντες τε διεσπαρησαν κατα τας χωρας της ιουδαιας και σαμαρειας πλην των αποστολων σαυλος δε ην συνευδοκων τη αναιρεσει αυτου εγενετο δε εν εκεινη τη ημερα διωγμος μεγας επι την εκκλησιαν την εν ιεροσολυμοις παντες δε διεσπαρησαν κατα τας χωρας της ιουδαιας και σαμαρειας πλην των αποστολων

Acts 11:20, 21 (NET)

Acts 11:20, 21 (KJV)

But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

῏Ησαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς Ἑλληνιστὰς εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν ησαν δε τινες εξ αυτων ανδρες κυπριοι και κυρηναιοι οιτινες εισελθοντες εις αντιοχειαν ελαλουν προς τους ελληνιστας ευαγγελιζομενοι τον κυριον ιησουν ησαν δε τινες εξ αυτων ανδρες κυπριοι και κυρηναιοι οιτινες εισελθοντες εις αντιοχειαν ελαλουν προς τους ελληνιστας ευαγγελιζομενοι τον κυριον ιησουν
The hand of the Lord was with them, and a great number who believed turned to the Lord. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἦν χεὶρ κυρίου μετ᾿ αὐτῶν, πολύς τε ἀριθμὸς πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον και ην χειρ κυριου μετ αυτων πολυς τε αριθμος πιστευσας επεστρεψεν επι τον κυριον και ην χειρ κυριου μετ αυτων πολυς τε αριθμος πιστευσας επεστρεψεν επι τον κυριον

Acts 11:23 (NET)

Acts 11:23 (KJV)

When he came and saw the grace of God, he rejoiced and encouraged them all to remain true to the Lord with devoted hearts, Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὃς παραγενόμενος καὶ ἰδὼν τὴν χάριν [τὴν] τοῦ θεοῦ, ἐχάρη καὶ παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν  τῷ κυρίῳ ος παραγενομενος και ιδων την χαριν του θεου εχαρη και παρεκαλει παντας τη προθεσει της καρδιας προσμενειν τω κυριω ος παραγενομενος και ιδων την χαριν του θεου εχαρη και παρεκαλει παντας τη προθεσει της καρδιας προσμενειν τω κυριω

Acts 11:25, 26 (NET)

Acts 11:25, 26 (KJV)

Then Barnabas departed for Tarsus to look for Saul, Then departed Barnabas to Tarsus, for to seek Saul:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐξῆλθεν δὲ εἰς Ταρσὸν ἀναζητῆσαι Σαῦλον εξηλθεν δε εις ταρσον ο βαρναβας αναζητησαι σαυλον εξηλθεν δε εις ταρσον ο βαρναβας αναζητησαι σαυλον
and when he found him, he brought him to Antioch.  So for a whole year Barnabas and Saul met with the church and taught a significant number of people.  Now it was in Antioch that the disciples were first called Christians. And when he had found him, he brought him unto Antioch.  And it came to pass, that a whole year they assembled themselves with the church, and taught much people.  And the disciples were called Christians first in Antioch.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαι τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς και ευρων αυτον ηγαγεν αυτον εις αντιοχειαν εγενετο δε αυτους ενιαυτον ολον συναχθηναι εν τη εκκλησια και διδαξαι οχλον ικανον χρηματισαι τε πρωτον εν αντιοχεια τους μαθητας χριστιανους και ευρων ηγαγεν αυτον εις αντιοχειαν εγενετο δε αυτους ενιαυτον ολον συναχθηναι τη εκκλησια και διδαξαι οχλον ικανον χρηματισαι τε πρωτον εν αντιοχεια τους μαθητας χριστιανους

Acts 12:25 (NET)

Acts 12:25 (KJV)

So Barnabas and Saul returned to Jerusalem when they had completed their mission, bringing along with them John Mark. And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον βαρναβας δε και σαυλος υπεστρεψαν εξ ιερουσαλημ πληρωσαντες την διακονιαν συμπαραλαβοντες και ιωαννην τον επικληθεντα μαρκον βαρναβας δε και σαυλος υπεστρεψαν εις ιερουσαλημ πληρωσαντες την διακονιαν συμπαραλαβοντες και ιωαννην τον επικληθεντα μαρκον

Acts 13:2 (NET)

Acts 13:2 (KJV)

While they were serving the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον· ἀφορίσατε δή μοι τὸν Βαρναβᾶν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς λειτουργουντων δε αυτων τω κυριω και νηστευοντων ειπεν το πνευμα το αγιον αφορισατε δη μοι τον τε βαρναβαν και τον σαυλον εις το εργον ο προσκεκλημαι αυτους λειτουργουντων δε αυτων τω κυριω και νηστευοντων ειπεν το πνευμα το αγιον αφορισατε δη μοι τον βαρναβαν και τον σαυλον εις το εργον ο προσκεκλημαι αυτους

1 Acts 9:19b, 20 (NET)

3 Acts 9:22 (NET)

4 The Stephanus Textus Receptus and Byzantine Majority Text had ο σαυλος (KJV: Saul) here.  The NET parallel Greek text and NA28 did not.

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

7 The Stephanus Textus Receptus (in verse 29) and Byzantine Majority Text had και (KJV: And) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

8 The Stephanus Textus Receptus (in verse 29) and Byzantine Majority Text had ιησου (KJV: Jesus) following Lord.  The NET parallel Greek text and NA28 did not.

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

12 The NET parallel Greek text and NA28 had the singular ἐκκλησία preceded by the singular article here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural εκκλησιαι (KJV: churches) preceded by the plural article αι.

13 The NET parallel Greek text and NA28 had the singular εἶχεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ειχον (KJV: had).

14 Acts 9:31a (NET) The NET parallel Greek text and NA28 had the singular οἰκοδομουμένη here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural οικοδομουμεναι (KJV: were edified).

15 Acts 8:1b (NET)

18 Acts 11:19, 20 (NET)

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

20 Acts 11:21 (NET)

21 The NET parallel Greek text and NA28 had the article τὴν preceding of God (τοῦ θεοῦ).  The Stephanus Textus Receptus and Byzantine Majority Text did not.

22 Acts 11:23 (NET)

23 The Stephanus Textus Receptus and Byzantine Majority Text had ο βαρναβας (KJV: Barnabas) here.  The NET parallel Greek text and NA28 did not.

26 The NET parallel Greek text and NA28 had καὶ preceding a whole year.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

27 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἐν preceding the church.  The Byzantine Majority Text did not.

28 Acts 11:25, 26a (NET)

29 The NET parallel Greek text, NA28 and Byzantine Majority Text had εἰς here, where the Stephanus Textus Receptus had εξ (KJV: from).

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

31 There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei” Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante”, “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

32 Acts 14:26 (NET)

34 The Stephanus Textus Receptus had τε preceding Barnabas.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

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

36 Acts 13:2, 3 (NET)

37 Acts 13:5b (NET)

Is Sin Less Than Sin? Part 2

I’ll continue the survey of Galatians to understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία).  Paul hinted at the attitude, activity and the content of the faith of those who were so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called [them] by the grace of Christ and [were] following a different gospel1 in a series of questions (Galatians 3:1-5 NET).

You foolish Galatians!  Who has cast a spell on you?2  Before your eyes Jesus Christ was vividly portrayed as crucified!3  The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing (πίστεως, a form of πίστις) what you heard?  Are you so foolish?  Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)?  Have you suffered so many things for nothing? – if indeed it was for nothing.  Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing (πίστεως, a form of πίστις) what you heard?

Here is the same information in a table:

Gospel I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Attitude …you receive the Spirit by doing the works of the law…

Galatians 3:2 (NET)

…you receive the Spirit…by believing (πίστεως, a form of πίστις) what you heard…

Galatians 3:2 (NET)

Activity …you [are] now trying to finish by human effort (σαρκὶ, a form of σάρξ)…

Galatians 3:3 (NET)

…you began with the Spirit…

Galatians 3:3 (NET)

Faith God then give[s] you the Spirit and work[s] miracles among you by your doing the works of the law…

Galatians 3:5 (NET)

God then give[s] you the Spirit and work[s] miracles among you by…your believing (πίστεως, a form of πίστις) what you heard.

Galatians 3:5 (NET)

If someone is as enamored with this different gospel (not that there really is another gospel) as I was, a question comes to mind: “Well, what am I supposed to do?”  Paul answered that question like this (Galatians 5:16-18 NET Table):

But I say, live by the Spirit and you will not carry out the desires of the flesh (σαρκὸς, another form of σάρξ).  For the flesh (σάρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σάρξ), for these are in opposition to each other, so that you cannot do what you want.  But if you are led by the Spirit, you are not under (ὑπό) the law.

Paul then contrasted the capabilities of the flesh (σάρξ) to that of the Holy Spirit.  I’ve put that contrast into a table similar to the one above.

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Now the works of the flesh (σαρκός, another form of σάρξ) are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.

Galatians 5:19-21a (NET) Table

But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.

Galatians 5:22-23a (NET) Table

I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:21b (NET)

Against such things there is no law.

Galatians 5:23b (NET)

It takes some faithfulness (πίστις) from the Holy Spirit to believe (πίστις) that He will supply all of this, especially in the face of an eruption of sin when the temptation is strongest to take back the reins, as it were.  Paul dealt with that more thoroughly in Romans 6 and 7, but there is some insight here as well (Galatians 2:17-21 NET Table).

But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin?  Absolutely not!  But if I build up again those things I once destroyed, I demonstrate that I [old man]4 am one who breaks God’s law.  For through the law I [old man] died to the law so that I [new man]5 may live to God.  I [old man] have been crucified with Christ, and it is no longer I [old man] who live, but Christ lives in me.  So the life I [new man] now live in the body, I [new man] live because of the faithfulness (πίστει, another form of πίστις) of the Son of God, who loved me [new man] and gave himself for me [new man].  I [new man] do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Paul continued this thought later (Galatians 5:2, 3 NET):

Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!  And I testify again to every man who lets himself be circumcised that he is obligated (ὀφειλέτης) to obey (ποιῆσαι, a form of ποιέω) the whole law.

Here regarding the law James mirrored Paul (James 2:10 NET):

For the one who obeys6 (τηρήσῃ, a form of τηρέω) the whole law but fails7 (πταίσῃ, a form of πταίω) in one point has become guilty of all of it.

So the one who sets out to obey part of the law (you let yourselves be circumcised according to the law) is obligated to obey the whole, and the one who fails in one point has become guilty of all of it.  One who believes these two statements are true searches diligently for another option.  Paul continued (Galatians 5:4-6 NET):

You who are trying to be declared righteous by the law have been alienated from Christ;8 you have fallen away from grace!  For through the Spirit, by faith, we wait expectantly for the hope of righteousness.  For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith (πίστις) working (ἐνεργουμένη, a form of ἐνεργέω) through love (ἀγάπης, a form of ἀγάπη).

Both the faith and the love Paul mentioned above are aspects of the fruit of the Spirit, supplied by God to those who believe.  Truth be told the working (ἐνεργουμένη, a form of ἐνεργέω) is from God also: continue working out (κατεργάζεσθε, a form of κατεργάζομαι) your salvation with awe and reverence, for the one bringing forth (ἐνεργῶν, another form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure (εὐδοκίας, a form of εὐδοκία) – is God.9  As Jesus said, Do not be afraid, little flock, for your Father is well pleased (εὐδόκησεν, a form of εὐδοκέω) to give you the kingdom.10

And just in case I think that Paul was a special case, that his crucifixion with Christ was a unique event (Galatians 5:24-6:1 NET Table):

Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.  Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness.  Pay close attention to yourselves, so that you are not tempted too.

This letter is about deserting the one who called you by the grace of Christ, trying to be declared righteous by the law, being alienated from Christ, falling away from grace.  In context then there is nothing to indicate that Paul shifted gears and began to write about some unspecified παράπτωμα that was of lesser consequence than ἁμαρτία.

 

Addendum: June 4, 2019
Tables comparing Galatians 3:1; James 2:10 and Galatians 5:4 in the NET and KJV follow.

Galatians 3:1 (NET)

Galatians 3:1 (KJV)

You foolish Galatians!  Who has cast a spell on you?  Before your eyes Jesus Christ was vividly portrayed as crucified! O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος

James 2:10 (NET)

James 2:10 (KJV)

For the one who obeys the whole law but fails in one point has become guilty of all of it. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος

Galatians 5:4 (NET)

Galatians 5:4 (KJV)

You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace! Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
κατηργήθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε

1 Galatians 1:6 (NET)

2 The Stephanus Textus Receptus and Byzantine Majority Text had τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) here.  The NET parallel Greek text and NA28 did not.

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

4 Romans 6:6, 7 (NET) We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.  (For someone who has died has been freed from sin.)

5 Colossians 3:9, 10 (NET) Do not lie to one another since you have put off the old man with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.

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

9 Philippians 2:12b, 13 (NET) Table

10 Luke 12:32 (NET)