Category Archives: What Kind of Carpenter is Jesus?

Jesus’ Artifacts, Part 2

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I’m not fooling anyone.  There is probably a strong suspicion that I’m going to shape things in such a way that I can come to the conclusion that Jesus is a pretty good carpenter.  A typical approach would be for me to establish the criteria—a good carpenter does A, B, C—and then examine some samples of Jesus’ carpentry, and say, look, Jesus’ carpentry shows A, B, C, and so I conclude that Jesus is a good carpenter.  Few would believe that I had actually established the criteria before I looked at the samples.  And, frankly, I don’t want to put myself in the position of being the judge of Jesus’ carpentry.  But the real rub is, and this was a little bit of a surprise, I searched the internet and didn’t find even one disputed artifact that anyone claimed was the handiwork of Jesus.

In the second century Justin Martyr claimed that Jesus made plows and yokes.  If He specialized in working tools for working people, it might not be so surprising that these necessary items were used for their intended purposes rather than preserved for posterity.  And it occurred to me that my surprise may be little more than an illusion created by looking back through the lens of Roman veneration of holy relics.  Jesus’ customers were descendants of Israel, with many centuries of cultural training in the evils of idolatry.  The owners of Jesus’ artifacts, whether they were his followers or not, may not have had the instinct for, in fact may have had a counter-instinct to, preserving those artifacts.  At any rate piety and practicality embrace each other here and demand that I infer what kind of carpenter Jesus is from other things He has made.  But where will I find these other things?

Here I have what scholars call an embarrassment of riches.  The Apostle John described Jesus like this (John 1:1-3 NET):  In the beginning was the Word (λόγος), and the Word (λόγος) was with God, and the Word (λόγος) was fully God.  The Word (οὗτος) was with God in the beginning.  All things were created by him, and apart from him not one thing was created that has been created.  This is the Word that became flesh and took up residence among us1 as the Lord Jesus.  So the whole world, the whole universe, the entire cosmos and everything in it is an artifact left by Jesus and fit material for my consideration.  The real question was, what shall I choose?

I let Matt Ridley, the author of GENOME, choose for me.  “In the beginning was the word,” he wrote.  “The word proselytized the sea with its message, copying itself unceasingly and forever.  The word discovered how to rearrange chemicals so as to capture little eddies in the stream of entropy and make them live.  The word transformed the land surface of the planet from a dusty hell to a verdant paradise.  The word blossomed and became sufficiently ingenious to build a porridgy contraption called a human brain that could discover and be aware of the word itself.”2

The word for Matt Ridley is not Jesus in this quote, but RNA, specifically the “chemical substance that links the two worlds of DNA and protein.”  So, I want to consider the interactions of RNA, DNA and proteins as an artifact of Jesus’ creation.

Now with my porridgy brain I only grasp the function of a very small percentage of the DNA molecule.  And so, obviously, I will be considering that very small percentage of the whole.  The level of detail present in that portion of DNA is such that it only allows one to distinguish between human beings and chimpanzees by a very small percentage of difference.  The far larger mass of the DNA molecule—called junk DNA, presumably because no one yet has a clue how it works or what it does—is where the level of detail that will convict a man of a crime in a court of law (while at the same time exonerating his father, his brother and his son) is found.

I assume most of us are familiar with the spiral staircase shape of the DNA molecule, its double helix structure deduced by James Watson and Francis Crick in 1953.  The business end of the molecule, as far as we know, the stairs, are constructed of pairs of four chemicals:  adenine (A), thymine (T), guanine (G) and cytosine (C).  And these chemicals comprise the four letter alphabet of the genetic code.

In his book DNA3 James Watson described how RNA makes the link from the code stored in bone marrow DNA to the production of the protein hemoglobin.  First, the hemoglobin gene, a segment of bone marrow DNA, unzips as it were.  The chemical pairs making up the stairs separate from each other.  One strand, one half of the stairs, is copied with the help of an enzyme called RNA polymerase.

Well, the process is actually called transcription.  And you don’t really get an exact copy, it’s more like a mirror image.  You see, adenine (A) and thymine (T) always pair up together, and guanine (G) and cytosine (C) always pair up together.  So in the process of transcription wherever the strand of DNA contains cytosine (C), for example, the RNA polymerase strand will contain guanine (G); wherever the DNA contains thymine (T) the RNA will have adenine (A) and so forth.  When transcription is complete the resulting messenger RNA is an exact copy, not of the strand of DNA it was paired up with, but of the other strand, the one that had unzipped from that strand where all the action seemed to take place.

And I must apologize, it’s not an exact copy of that strand either.  RNA is not entirely the same language as DNA.  In the language of RNA uracil (U) is substituted for thymine (T).  So, where adenine (A) occurs in the DNA strand, uracil (U) rather than thymine (T) occurs in the messenger RNA.  Then the messenger RNA is exported from the nucleus into the cell, and the DNA in the nucleus zips itself up again.

In the cell outside the nucleus the process of translation begins.  The recipe encoded in the messenger RNA is literally translated into an actual string of amino acids called a protein.  Now, this is not chemistry in the sense that the chemicals adenine, uracil, guanine and cytosine transported as messenger RNA combine in various ways to produce the twenty amino acids that make up proteins.  It is language.  The translator, if you will, is a molecular machine called a ribosome, which is itself composed of RNA and protein.

“Amino acids are delivered to the scene,” Watson wrote, “attached to transfer RNA” (pg. 78).  The amino acid is attached to one end of yet another kind of RNA, and three letters of the genetic code (some triplet of adenine, uracil, guanine and cytosine) are attached to the other end.  If the messenger RNA triplet inside the ribosome reads GUU, for instance, a transfer RNA molecule with CAA at one end and the amino acid valine at the other will lock in place.  Why?  Because guanine (G) is always paired with cytosine (C) and uracil (U) is always paired with adenine (A).  If the messenger RNA reads AAG then a transfer RNA molecule with UUC at one end and the amino acid lysine at the other will lock in place.  Remember, adenine (A) is always paired with uracil (U) and guanine (G) is always paired with cytosine (C).

The two amino acids (valine and lysine) are glued together to begin a chain.  The ribosome continues down the length of the messenger RNA, reading coded triplets.  The appropriate transfer RNA with the appropriate amino acid attached at one end is locked in place.  The new amino acid is glued to the growing amino acid chain.  This process continues 141 or 146 times and the end result is one of the four chains of protein that fold together into a complex three dimensional shape with an iron atom in the center of each twisted chain to make hemoglobin.

Pretty cool, huh?  The thing that caught my attention when I first heard about it was that the protein, hemoglobin in this particular case, was predetermined by the segment of DNA that unzipped.  So what made that particular segment of DNA unzip?

1 John 1:14 (NET)

2 Genome: The Autobiography of a Species in 23 Chapters, Copyright 1999 by Matt Ridley, published by Harper Perennial, October 2000, pg. 11

3 DNA: The Secret of Life, James D. Watson with Andrew Berry, Copyright 2003 by DNA Show LLC, published by Knopf, a Borzoi Book, August 2004

Jesus’ Artifacts, Part 1

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While I am asking—“What is truth?  What is faith?  Who is God?  What is He trying to say to us?”—trying to come to some understanding of Bible passages in their complete contexts, millions of priests, pastors, preachers and Bible teachers all over the world open their Bibles on their own and construct sermons and homilies and Bible lessons, complete with life applications, every week without even consulting me.  The vast majority of them don’t know who I am or what I’m trying to do here.  While I, with my philosophical bent of mind, endeavor to construct an abstract truth of the Bible, real people are doing real things with the Bible, in real space and real time.  They come to real conclusions about Bible passages—if this is so then we should do thus and such—and they are having real success gathering others around them who think and act in accordance with their teachings.

Now I’ve heard, admittedly, a very small fraction of the sermons, homilies and Bible lessons presented by a handful of the millions of priests, pastors, preachers and Bible teachers who prepare these things every week.  And when I’ve done so I’ve been a bit like the dinner guest who, as the hostess serves a succulent pork roast, all he can think about and speak about is cholesterol, hardening of the arteries, heart attack and stroke.  No matter what portion of scripture the preacher chose to expound upon, that same kind of expansion of context that I’ve been following here, went on in my head.  Sometimes, it’s true, the expansion only served to reinforce the preacher’s point.  That was a good day, a Sunday I didn’t need a week to recover from.  But far too often the expansion of context that ballooned uncontrollably in my mind severely limited, if not completely refuted, the preacher’s point.

On those days, I didn’t want to sit and listen to a sermon.  I wanted to stand and make a dialogue of it, and not some postmodern-happy-go-lucky-all-points-of-view-are-equal dialogue.  I mean a good old-fashioned Socratic brawl of a dialogue where I played Socrates and the preacher played the bumbling Sophist, and at the end of it, it would be clear to everyone present—including the preacher—that he doesn’t really know what he was talking about.

So why call this WHAT KIND OF CARPENTER IS JESUS?  Why not call it PREACHERS DON’T KNOW MUCH ABOUT THE BIBLE? or something like that?  I won’t say I haven’t thought that or even said it before.  It’s just that whenever I thought or said it, I couldn’t get away with it.  The same expansion of context that created the problem for me also solved it.  To consider that solution I’ll need to take my first direct look at the question, what kind of carpenter is Jesus?

A Monotonous Cycle, Part 5

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Though I’ve been proposing that God intervened in Israel’s history to divide the kingdom of Israel, his primary method seems to have been nonintervention.  God allowed people who rebelled against him by seeking a king in the first place to continue on that same trajectory for about four generations.  He didn’t send a prophet with an astute hypothetical, adroit questions, or revelations that might have enlightened and turned them from a self-destructive course.  He did not grant them the insight that Solomon’s reign was, in fact, as good as their current course could get, or the wisdom to reason that their continued dissatisfaction might require a change of course.  To simply change kings was to simply miss the point.

Now how can I speak of Israelite history as if it had a point?  This is absurd to the in-the-box thinking of the historical critic and his fellow travelers.  But I believe I have been granted the wisdom not merely to perceive a point but to know precisely what it is.

When Nicodemus was slow to understand Jesus’ statement about the necessity of being born from above, Jesus responded incredulously, Are you the teacher of Israel and yet you don’t understand these things?1  Now I need to confess that I have gone through many changes in my response to Jesus as revealed in the Scriptures.  My first response as I already mentioned was that He was just about the rudest person I had ever met.  It was best just to keep my mouth shut around Him because He would take anything I said and berate and ridicule me for it.  As I began to know Him better and came to realize that He wasn’t as mean as I made Him out to be, I changed my tone.  I assumed then that Jesus had a flare for dramatic exaggeration.  He knew that Nicodemus didn’t understand.  How could He expect anyone to understand so novel a concept as being born from above or again?  But these days I believe that Jesus was expressing a sincere surprise and maybe even a hint of frustration that a man so admirable and so well educated as Nicodemus did not grasp this most basic point of the Hebrew Scriptures:  I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God.2

So the change of course the Israelites needed to make was to be born from above, just like Jesus told Nicodemus.  That is the point of Israelite history as revealed in the Bible, according to Jesus.  Of course, I didn’t get it either, not until I read about Jesus and Nicodemus, over and over and over again, and then returned to the Old Testament with Jesus’ conclusion already in mind.

I realize how far it seems I have come from the simple goodness of, God said it; I believe it; that settles it.  I’ve put words in God’s mouth, suggesting that He might have comforted Solomon and Rehoboam with the same comfort He gave Samuel.  I’ve denied that the words spoken by the Israelite rebels recorded in the Bible actually reflected their real motives.  An interpretation like this might have alarmed me when I was a philosophical and legalistic young man fighting his way back from atheism.  But these days I see some faith in it.

Solomon’s wealth and wisdom fit into a context that starts, for the sake of this discussion, with the rejection of God in the person of Samuel the last judge of Israel, and the desire for a new leader like all the other nations; and it ends with the continued rejection of God in the person of that new leader—King Rehoboam.  And all of this nestles in the context of the point of the Old Testament proclaimed by Jesus, You must all be born from above.  God said it—For it is not you that they have rejected, but it is me that they have rejected as their king.  I believe that dynamic continued to hold sway not only thus far in the Old Testament narrative but beyond.  And for the moment I’m fairly content with the truth of that interpretation, especially if I compare it to the alternative.

I just can’t bring myself to start with the rebels’ pronouncement—Your father made us work too hard—and then try to mold and cajole the Bible into something that supports that contention, especially when that molding and cajoling is actually a process of ripping out and throwing away large portions of the testimony that is in fact included there.  And why should I rip them out?

Well, because they don’t belong, according to Nietzsche:  God could not inspire ancient Israelite writers to speak and write his words truthfully because God doesn’t exist.  The illusion of God speaking, that I am so enamored with in the Bible, was created much later by—still relatively ancient people, completely unknown to history, yet oddly familiar as perennial scapegoats—a conspiracy of lying Jews.  This theory of Bible interpretation held a lot of sway in mainline American churches in the early decades of the twentieth century.  Today it seems important to acknowledge that its ultimate contriver is the arch-enemy, not only of the Jews, but of us all.

 

Addendum: December 12, 2018
A table comparing John 3:10 in the NET and KJV follows.

John 3:10 (NET) John 3:10 (KJV)
Jesus answered, “Are you the teacher of Israel and yet you don’t understand these things? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις απεκριθη ο ιησους και ειπεν αυτω συ ει ο διδασκαλος του ισραηλ και ταυτα ου γινωσκεις απεκριθη ιησους και ειπεν αυτω συ ει ο διδασκαλος του ισραηλ και ταυτα ου γινωσκεις

A Monotonous Cycle, Part 4

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I don’t know how public Solomon was with his discontent, but I doubt he kept his secrets any better than other politicians.  Having heard everything, I have reached this conclusion, he wrote in the end of Ecclesiastes.  Fear God and keep his commandments, for this is the whole duty of man.  For God will evaluate every deed, including every secret thing, whether good or evil.1

The title of the movie “As Good as It Gets” comes from a small scene that marks the turning point for the main character played by Jack Nicholson.  As he exits his psychiatrist’s office and sees people waiting in the waiting room, people who presumably believe their own visit to the psychiatrist will improve their lives in some way, Nicholson’s character blurts out, “What if this is as good as it gets?”  The storyline in the movie follows Nicholson’s character out the door, but I want to sit for a moment with those stunned patients in the waiting room.  For they seem a lot like the rebellious Israelites of Solomon’s day.

Solomon was their beloved king.  He had built their kingdom into something grander than they had ever seen.  They served him lovingly with all their might.  He was the object of their pride and joy, yet they heard rumors that all their faithful service was ultimately profitless—like chasing the wind.2  He possessed the wealth and power, the wisdom and ability to acquire or procure all the things the Israelites believed (and not only the Israelites believed) would bring them happiness, a better life.  Their fathers, their grandfathers and great grandfathers had hoped that a king like this would save them from the monotonous cycle of fearing God and keeping his commandments, and they had instilled this hope apparently in many of their offspring.  So when Solomon found the only meaning of his life in the simple terms of Fear God and keep his commandments, for this is the whole duty of man, it is much more than a slap in their faces.  This was no crank who breezed through their lives as quickly as one passes through a waiting room.  Solomon represented their hope and their ambition to be free of this very obligation.  But Solomon turned on them, dashed their hopes and crushed their ambitions when he declared essentially, “This is as good as it gets!”

But were the Israelites really free to articulate such things in a theocratic state?  Was it even possible to think them clearly and coherently?  Or would they simply say, not even to Solomon but to his son, Your father made us work too hard?

Rehoboam took three days to consider the ultimatum his subjects made: Now if you lighten the demands…and don’t make us work as hard, we will serve you.3  His father’s advisers counseled Rehoboam to acquiesce to the people’s demand.  His own advisers counseled him to stand firm through this first challenge to his reign.  The text seems to imply, and given the outcome the author may have believed, that the older advisers gave Rehoboam the better advice.  But I wonder.  Had Rehoboam heeded his father’s advisers would the outcome really have been different?  What about the next time his subjects came to the obviously weakened king with their next ultimatum and their new demands?

Conspicuous by its absence is the ordinary, mundanely wise counsel that might have addressed both the people’s concerns and the legitimacy and integrity of the king’s reign.  Let’s not even mention the superlative, Solomonic style wisdom that might have proposed a hypothetical or a series of adroit questions to unmask and reveal the Israelite’s disingenuousness to all—even to themselves.  My point is that I would be disingenuous to claim that God was intervening in Israel’s history on the one hand and then blame Rehoboam for the result on the other.  The king refused to listen to the people, because the Lord was instigating this turn of events,4 [See Addendum below] the text states directly.

Rehoboam mustered a large army, but the Lord sent a prophet to speak to him and all his people:  The Lord says this: “Do not attack and make war with your brothers, the Israelites.  Each of you go home, for I have caused this to happen.”5  Rehoboam and his loyal subjects obeyed the Lord and went home.  Jeroboam, king of the rebel kingdom, created his own religion to keep his subjects from returning to Jerusalem for worship.  If I consider that Jeroboam’s rebel people didn’t mount any protest worth mentioning in the Bible it is not too hard to imagine that God could have comforted Solomon and Rehoboam with the same words He spoke to Samuel: It is not you that they have rejected, but it is me that they have rejected as their king.6

 

Addendum: September 6, 2021
I’m not sure why I cut this quotation short.  Now it seems pertinent to point out the pattern of the truth of God’s word.

Masoretic Text

 Septuagint
1 Kings 12:15 (Tanakh/KJV) 1 Kings 12:15 (NET) 3 Reigns 12:15 (NETS)

3 Kings 12:15 (English Elpenor)
Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. The king refused to listen to the people, because the Lord was instigating this turn of events so that he might bring to pass the prophetic announcement he had made through Ahijah the Shilonite to Jeroboam son of Nebat. And the king did not listen to the people, because the change was from the Lord that his word which he spoke by the hand of Achia the Selonite concerning Ieroboam son of Nabat might stand. And the king hearkened not to the people, because the change was from the Lord, that he might establish his word which he spoke by Achia the Selonite concerning Jeroboam the son of Nabat.

Tables comparing Ecclesiastes 12:13; 12:14; 1 Kings 12:15 and 12:24 in the Tanakh, KJV and NET, and tables comparing the Greek of Ecclesiastes 12:13; 12:14; 1 Kings (3 Reigns, 3 Kings) 12:15 and 12:24 in the Septuagint (BLB and Elpenor) follow.

Ecclesiastes 12:13 (Tanakh)

 Ecclesiastes 12:13 (KJV)

Ecclesiastes 12:13 (NET)
Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. Having heard everything, I have reached this conclusion: Fear God and keep his commandments, because this is the whole duty of man.

Ecclesiastes 12:13 (Septuagint BLB)

Ecclesiastes 12:13 (Septuagint Elpenor)
τέλος λόγου τὸ πᾶν ἀκούεται τὸν θεὸν φοβοῦ καὶ τὰς ἐντολὰς αὐτοῦ φύλασσε ὅτι τοῦτο πᾶς ὁ ἄνθρωπος Τέλος λόγου, τὸ πᾶν ἄκουε· τὸν Θεὸν φοβοῦ καὶ τὰς ἐντολὰς αὐτοῦ φύλασσε, ὅτι τοῦτο πᾶς ὁ ἄνθρωπος

Ecclesiastes 12:13 (NETS)

Ecclesiastes 12:13 (English Elpenor)
The end of the message; all is heard.  Fear God, and keep his commandments, for this is every person. Hear the end of the matter, the sum: Fear God, and keep his commandments: for this is the whole man.

Ecclesiastes 12:14 (Tanakh)

 Ecclesiastes 12:14 (KJV)

Ecclesiastes 12:14 (NET)
For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. For God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil. For God will evaluate every deed, including every secret thing, whether good or evil.

Ecclesiastes 12:14 (Septuagint BLB)

Ecclesiastes 12:14 (Septuagint Elpenor)
ὅτι σὺν πᾶν τὸ ποίημα ὁ θεὸς ἄξει ἐν κρίσει ἐν παντὶ παρεωραμένῳ ἐὰν ἀγαθὸν καὶ ἐὰν πονηρόν ὅτι σύμπαν τὸ ποίημα ὁ Θεὸς ἄξει ἐν κρίσει, ἐν παντὶ παρεωραμένῳ, ἐὰν ἀγαθὸν καὶ ἐὰν πονηρόν

Ecclesiastes 12:14 (NETS)

Ecclesiastes 12:14 (English Elpenor)
For God will bring every work in judgment, in everything overlooked, whether good or whether evil. For God will bring every work into judgment, with everything that has been overlooked, whether [it be] good, or whether [it be] evil.

1 Kings 12:15 (Tanakh)

 1 Kings 12:15 (KJV)

1 Kings 12:15 (NET)
Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. The king refused to listen to the people, because the Lord was instigating this turn of events so that he might bring to pass the prophetic announcement he had made through Ahijah the Shilonite to Jeroboam son of Nebat.

1 Kings 12:15 (Septuagint BLB)

3 Kings 12:15 (Septuagint Elpenor)
καὶ οὐκ ἤκουσεν ὁ βασιλεὺς τοῦ λαοῦ ὅτι ἦν μεταστροφὴ παρὰ κυρίου ὅπως στήσῃ τὸ ῥῆμα αὐτοῦ ὃ ἐλάλησεν ἐν χειρὶ Αχια τοῦ Σηλωνίτου περὶ Ιεροβοαμ υἱοῦ Ναβατ καὶ οὐκ ἤκουσεν ὁ βασιλεὺς τοῦ λαοῦ, ὅτι ἦν μεταστροφὴ παρὰ Κυρίου, ὅπως στήσῃ τὸ ῥῆμα αὐτοῦ, ὃ ἐλάλησεν ἐν χειρὶ Ἀχιὰ τοῦ Σηλωνίτου περὶ Ἱεροβοὰμ υἱοῦ Ναβάτ

3 Reigns 12:15 (NETS)

3 Kings 12:15 (English Elpenor)
And the king did not listen to the people, because the change was from the Lord that his word which he spoke by the hand of Achia the Selonite concerning Ieroboam son of Nabat might stand. And the king hearkened not to the people, because the change was from the Lord, that he might establish his word which he spoke by Achia the Selonite concerning Jeroboam the son of Nabat.

1 Kings 12:24 (Tanakh)

 1 Kings 12:24 (KJV)

1 Kings 12:24 (NET)
Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me.  They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD. Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me.  They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD. ‘This is what the Lord has said: “Do not attack and make war with your brothers, the Israelites.  Each of you go home.  Indeed this thing has happened because of me.”’”  So they obeyed the Lord’s message.  They went home in keeping with the Lord’s message.

1 Kings 12:24 (Septuagint BLB)

3 Kings 12:24 (Septuagint Elpenor)
τάδε λέγει κύριος οὐκ ἀναβήσεσθε οὐδὲ πολεμήσετε μετὰ τῶν ἀδελφῶν ὑμῶν υἱῶν Ισραηλ ἀναστρεφέτω ἕκαστος εἰς τὸν οἶκον ἑαυτοῦ ὅτι παρ᾽ ἐμοῦ γέγονεν τὸ ῥῆμα τοῦτο καὶ ἤκουσαν τοῦ λόγου κυρίου καὶ κατέπαυσαν τοῦ πορευθῆναι κατὰ τὸ ῥῆμα κυρίου τάδε λέγει Κύριος· οὐκ ἀναβήσεσθε οὐδὲ πολεμήσετε μετὰ τῶν ἀδελφῶν ὑμῶν υἱῶν Ἰσραήλ· ἀποστρεφέτω ἕκαστος εἰς τὸν οἶκον ἑαυτοῦ, ὅτι παρ᾿ ἐμοῦ γέγονε τὸ ρῆμα τοῦτο. καὶ ἤκουσαν τοῦ λόγου Κυρίου καὶ κατέπαυσαν τοῦ πορευθῆναι κατὰ τὸ ρῆμα Κυρίου

3 Reigns 12:24 (NETS)

3 Kings 12:24 (English Elpenor)
“This is what the Lord says, ‘You shall not go up or fight with your brothers, the sons of Israel; let each return to his own house, for this thing has come from me.’”  And they heeded the word of the Lord and forebore to go, according to the word of the Lord. Thus saith the Lord, Ye shall not go up, neither shall ye fight with your brethren the sons of Israel: return each man to his own home; for this thing is from me; and they hearkened to the word of the Lord, and they ceased from going up, according to the word of the Lord.

1 Ecclesiastes 12:13-14 (NET)

2 Ecclesiastes 2:11 (NET) Table

3 1 Kings 12:4 (NET) Table

4 1 Kings 12:15 (NET)

5 1 Kings 12:24 (NET)

6 1 Samuel 8:7b (NET) Table

A Monotonous Cycle, Part 3

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I didn’t read the Old Testament much until I was a philosophical and legalistic young man fighting my way back from atheism.  I had already decided to side with God, more or less.  The more I read the Old Testament the more I hated the Israelites, stupid, rebellious people who never seemed to learn a thing that God tried so patiently to teach them.  Of course, the moment I articulated that thought was also the moment I realized that the ancient Israelites depicted in the Bible are a fair and accurate representation of most of us.  But I was shocked the first time I heard someone blame Solomon’s excessive building projects for causing the rebellion that divided the kingdom of Israel.

This particular critic didn’t mention Solomon’s idolatry and God’s intervention to take most of the kingdom from Solomon’s son as a possible or even a remotely plausible explanation.  He didn’t dispute the reason given in the Bible, didn’t prove it erroneous or entertain it in any way whatsoever; he didn’t mention it.  You see, this particular critic was an historian seeking real historical reasons for the divided kingdom of Israel; he wasn’t even interested in the fanciful interpretations of ancient Israelite writers.

Friedrich Nietzsche was an altogether different matter.  Descended from Lutheran Pastors, he knew too well that the mere existence of the Old Testament spoke too profoundly of the existence of God.  It must be engaged, debated and unmasked, as Nietzsche would have it.  For why would any people write, cherish and preserve documents that portrayed them in such a bad light, if they were not in some sense persuaded it was God who had judged them so and caused them to write it that way?

Nietzsche’s solution—that lying priests and prophets falsified Israel’s true history with a post hoc theology—is predicated on a profound faith.  It is not faith in Christ or faith in God, but faith in the nonexistence of God.  Whether the historical critic I mentioned shared Nietzsche’s faith or not, Nietzsche’s philosophical writings had become an unquestioned part of the intellectual underpinning of the in-the-box kind of thinking that encouraged him to ignore the Bible completely.

I considered then, if Nietzsche and the historical critic were wrong (that is, if God was in fact interfering in Israel’s history), then the in-the-box historical analysis practiced by contemporary historians precludes them from ever grasping the truth of the actual history of Israel.  On the other hand, if the Bible is nothing more than cleverly-devised fables, I was primed to appreciate just how cleverly-devised those fables actually are.

Solomon presided over a golden age in Israel according to the Bible.  The population grew but the people were well fed and happy.1  Solomon was the ultimate realization of Israel’s hope for a king.  While Saul’s and David’s reigns were marred by warfare both internal and external, Solomon was at peace with all his neighbors.2  All the people of Judah and Israel had security, the text recounts poetically, everyone from Dan to Beer Sheba enjoyed the produce of their vines and fig trees throughout Solomon’s lifetime.3  No marauders came to steal the fruit of Israel’s labor.  On the contrary much of the wealth of Solomon’s kingdom came from tribute paid by vassal states.4  The temple,5 at very least a symbolic triumph and vindication of Israel’s faith in God, was constructed and dedicated during Solomon’s reign.6  Solomon was wiser than all the men of the east and all the sages of Egypt.7  People from all nations came to hear Solomon’s display of wisdom.8

It’s not so surprising that I missed the significance of Solomon’s wealth at first.  It reads like more of the same, further gilding the lily of Solomon’s golden age.  There is no hint of indictment until the mention of Solomon’s many wives, as if the author were still reticent to speak ill of the dead king or his glorious reign.  And this is the king who divided the kingdom by his inept rule?

In the book of Ecclesiastes we get a slightly different view of Solomon, the dark side of wisdom, as it were.  He was wise enough to question the meaning of life. I have become much wiser than any of my predecessors who ruled over Jerusalem; I have acquired much wisdom and knowledge.  So I decided to discern the benefit of wisdom and knowledge over foolish behavior and ideas; however, I concluded that even this endeavor is like trying to chase the wind!  For with great wisdom comes great frustration; whoever increases his knowledge merely increases his heartache [See Addendum below].9

His restless mind conceived massive construction projects and led him on a path of acquisitiveness few of us can follow (Ecclesiastes 2:4-11 NET).

I increased my possessions:  I built houses for myself; I planted vineyards for myself.  I designed royal gardens and parks for myself, and I planted all kinds of fruit trees in them.  I constructed pools of water for myself, to irrigate my grove of flourishing trees.  I purchased male and female slaves, and I owned slaves who were born in my house; I also possessed more livestock—both herds and flocks—than any of my predecessors in Jerusalem.  I also amassed silver and gold for myself, as well as valuable treasures taken from kingdoms and provinces.  I acquired male singers and female singers for myself, as well as what gives man sensual delight—a harem of beautiful concubines [See Addendum below].  So I was more wealthy than all my predecessors in Jerusalem, yet I maintained my objectivity: I did not hold myself back from getting whatever I wanted, I did not deny myself anything that would bring me pleasure.  So all my accomplishments gave me joy, this was my reward for all my effort.  Yet when I reflected on everything I had accomplished and on all the effort that I had expended to accomplish it, I concluded: “All these achievements and possessions are ultimately profitless—like chasing the wind!”

If I stop there (and I probably did at some point) the evidence seems to favor the complaint the Israelites lodged with Solomon’s son Rehoboam, Your father made us work too hard.  Now if you lighten the demands he made and don’t make us work as hard, we will serve you.10  But as I studied more I began to question whether the rebels’ stated reason for rebellion was their real reason.

Here are the details concerning the work crews King Solomon conscripted,11 the ninth chapter of 1 Kings proclaims.  There were non-Israelite peoples…left in the land [Table]… Solomon conscripted them for his work crews [Table]… Solomon did not assign Israelites to these work crews; the Israelites served as his soldiers, attendants, officers, charioteers, and commanders of his chariot forces [Table],12 during an unprecedented time of peace.  The work crews Solomon sent to the forests of Lebanon may have been Israelites.  One month on and two months off may not be the best work schedule imaginable,13 but is it burdensome enough to risk a violent revolution?

The more I considered these things in the simple terms of material cause and effect—Solomon worked the people too hard, so they rebelled against him—the less I was convinced.  Yes, kings are a burden on the people; that was God’s point, after all.  But this particular king didn’t seem harsh enough to cause a rebellion.  I began to wonder, if God wanted to punish Solomon for sin by dividing his kingdom in his son’s reign, how would He do it?  How could He get people to rebel against this king?

 

Addendum: August 28, 2021
The following differences between the Masoretic text and Septuagint deserve to be highlighted:

Masoretic Text

 Septuagint
Ecclesiastes 1:17, 18 (Tanakh/KJV) Ecclesiastes 1:17, 18 (NET) Ecclesiastes 1:17, 18 (NETS)

Ecclesiastes 1:17, 18 (English Elpenor)
And I gave my heart to know wisdom, and to know madness (הֹֽלֵל֖וֹת) and folly: I perceived that this also is vexation of spirit. So I decided to discern the benefit of wisdom and knowledge over foolish behavior and ideas (hôlēlâ, הוללות); however, I concluded that even this endeavor is like trying to chase the wind. And I applied my heart to know wisdom and knowledge; derangements (παραβολὰς) and understanding.  I understood, that, indeed, this is preference of spirit. And my heart knew much– wisdom, and knowledge, parables (παραβολὰς) and understanding: I perceived that this also is waywardness of spirit.
For in much wisdom is much grief (כָּ֑עַס): and he that increaseth knowledge increaseth sorrow. For with great wisdom comes great frustration (kaʿas, כעס); whoever increases his knowledge merely increases his heartache. For in a great quantity of wisdom is a great quantity of knowledge (γνώσεως), and those who increase knowledge will increase suffering. For in the abundance of wisdom is abundance of knowledge (γνώσεως); and he that increases knowledge will increase sorrow.

The only other occurrence of παραβολὰς (a form of παραβολή) in the Septuagint was 3 Kings (Reigns) 5:12 (1 Kings 4:32 in the Masoretic text), And Solomon spoke three thousand proverbs (παραβολὰς), and his songs were five thousand (English Elpenor).  The first occurrence of γνώσεως (a form of γνῶσις) in the Septuagint was Proverbs 13:16, Every prudent man acts with knowledge (γνώσεως): but the fool displays his own mischief (English Elpenor).  This will take much more study than I’ll do here and now.

There are enough differences to warrant the table below.  The NET has a long explanation in a translator’s note (37tn).  [T]he delight of the sons of men, in the English translation of the Tanakh on chabad.org is wagons and coaches.

Masoretic Text

 Septuagint
Ecclesiastes 2:8 (Tanakh/KJV) Ecclesiastes 2:8 (NET) Ecclesiastes 2:8 (NETS)

Ecclesiastes 2:8 (English Elpenor)
I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. I also amassed silver and gold for myself, as well as valuable treasures taken from kingdoms and provinces.  I acquired male singers and female singers for myself, and what gives a man sensual delight—a harem of beautiful concubines. I gathered for myself, indeed, silver and gold and valued possessions of kings and of the territories; I got male singers and female singers and the delights of human beings, a cupbearer and pitchers. Moreover I collected for myself both silver and gold also, and the peculiar treasures of kings and provinces: I procured me singing men and singing women, and delights of the sons of men, a butler and female cupbearers.

Tables comparing 1 Kings 4:20; 4:24; 4:25; 4:30; 4:34; Ecclesiastes 1:16; 1:17; 1:18; 2:4; 2:5; 2:6; 2:7; 2:8; 2:9; 2:10 and 2:11 in the Tanakh, KJV and NET, and tables comparing the Greek of 1 Kings (3 Reigns, 3 Kings) 4:20 (2:46a[b]); 4:24 (5:4); 4:25 (2:46g[b], 2:46 η[b]); 4:30 (5:10); 4:34; Ecclesiastes 1:16; 1:17; 1:18; 2:4; 2:5; 2:6; 2:7; 2:8; 2:9; 2:10 and 2:11 in the Septuagint (BLB and Elpenor) follow.

1 Kings 4:20 (Tanakh)

 1 Kings 4:20 (KJV)

1 Kings 4:20 (NET)
Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry. Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry. The people of Judah and Israel were as innumerable as the sand on the seashore; they had plenty to eat and drink and were happy.

1 Kings 4:20 (Septuagint BLB)

3 Kings 4:20 (Septuagint Elpenor)

n/a

 Καὶ ᾿Ιούδα καὶ ᾿Ισραὴλ πολλοὶ ὡς ἡ ἄμμος ἡ ἐπὶ τῆς θαλάσσης εἰς πλῆθος ἔσθοντες καὶ πίνοντες καὶ εὐφραινόμενοι

3 Reigns 2:46a[b] (NETS)

3 Kings 4:20 (English Elpenor)
and Ioudas and Israel were very many as the sand which is by the sea in great number, eating and drinking and being happy, Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry.

1 Kings 4:24 (Tanakh)

 1 Kings 4:24 (KJV)

1 Kings 4:24 (NET)
For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him. For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him. His royal court was so large because he ruled over all the kingdoms west of the Euphrates River from Tiphsah to Gaza; he was at peace with all his neighbors.

1 Kings 4:24 (Septuagint BLB)

3 Kings 5:4 (Septuagint Elpenor)
ὅτι ἦν ἄρχων πέραν τοῦ ποταμοῦ καὶ ἦν αὐτῷ εἰρήνη ἐκ πάντων τῶν μερῶν κυκλόθεν ὅτι ἦν ἄρχων πέραν ποταμοῦ, καὶ ἦν αὐτῷ εἰρήνη ἐκ πάντων τῶν μερῶν κυκλόθεν

3 Reigns 5:4 (NETS)

3 Kings 5:4 (English Elpenor)
For he was ruler across the river, and he was at peace on all sides round about. For he had dominion on this side the river, and he was at peace on all sides round about.

1 Kings 4:25 (Tanakh)

 1 Kings 4:25 (KJV)

1 Kings 4:25 (NET)
And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon. And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon. All the people of Judah and Israel had security; everyone from Dan to Beer Sheba enjoyed the produce of their vines and fig trees throughout Solomon’s lifetime.

1 Kings 4:25 (Septuagint BLB)

3 Kings 2:46η[b] (Septuagint Elpenor)

n/a

 καὶ κατῴκει ᾿Ιούδα καὶ ᾿Ισραὴλ πεποιθότες ἕκαστος ὑπὸ τὴν ἄμπελον αὐτοῦ καὶ ὑπὸ τὴν συκῆν αὐτοῦ, ἐσθίοντες καὶ πίνοντες καὶ ἑορτάζοντες ἀπὸ Δὰν καὶ ἕως Βηρσαβεὲ πάσας τὰς ἡμέρας Σαλωμών

3 Reigns 2:46g[b] (NETS)

3 Kings 2:46η[b] (English Elpenor)
and Ioudas and Israel lived in confidence, each under his vine and under his fig tree, eating and drinking, from Dan and as far as Bersabee, all the days of Salomon. and Juda and Israel dwelt safely, every one under his vine and under his fig tree, eating and drinking and feasting, from Dan even to Bersabee, all the days of Solomon.

1 Kings 4:30 (Tanakh)

 1 Kings 4:30 (KJV)

1 Kings 4:30 (NET)
And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. Solomon was wiser than all the men of the east and all the sages of Egypt.

1 Kings 4:30 (Septuagint BLB)

3 Kings 5:10 (Septuagint Elpenor)
καὶ ἐπληθύνθη Σαλωμων σφόδρα ὑπὲρ τὴν φρόνησιν πάντων ἀρχαίων ἀνθρώπων καὶ ὑπὲρ πάντας φρονίμους Αἰγύπτου καὶ ἐπληθύνθη Σαλωμὼν σφόδρα ὑπὲρ τὴν φρόνησιν πάντων ἀρχαίων ἀνθρώπων καὶ ὑπὲρ πάντας φρονίμους Αἰγύπτου

3 Reigns 5:10 (NETS)

3 Kings 5:10 (English Elpenor)
and Salomon was greatly multiplied, above the discernment of all ancient people and above all the discerning of Egypt. And Solomon abounded greatly beyond the wisdom of all the ancients, and beyond all the wise men of Egypt.

1 Kings 4:34 (Tanakh)

 1 Kings 4:34 (KJV)

1 Kings 4:34 (NET)
And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom. And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom. People from all nations came to hear Solomon’s display of wisdom; they came from all the kings of the earth who heard about his wisdom.

1 Kings 4:34 (Septuagint BLB)

3 Kings 5:14 (Septuagint Elpenor)
καὶ παρεγίνοντο πάντες οἱ λαοὶ ἀκοῦσαι τῆς σοφίας Σαλωμων καὶ ἐλάμβανεν δῶρα παρὰ πάντων τῶν βασιλέων τῆς γῆς ὅσοι ἤκουον τῆς σοφίας αὐτοῦ καὶ παρεγίνοντο πάντες οἱ λαοὶ ἀκοῦσαι τῆς σοφίας Σαλωμὼν καὶ ἐλάμβανε δῶρα παρὰ πάντων τῶν βασιλέων τῆς γῆς, ὅσοι ἤκουον τῆς σοφίας αὐτοῦ.

3 Reigns 5:14 (NETS)

3 Kings 5:14 (English Elpenor)
And all the people used to come to hear the wisdom of Salomon, and he would receive gifts from all the kings of the earth who were hearing of his wisdom. And all the nations came to hear the wisdom of Solomon, and [ambassadors] from all the kings of the earth, as many as heard of his wisdom.

Ecclesiastes 1:16 (Tanakh)

 Ecclesiastes 1:16 (KJV)

Ecclesiastes 1:16 (NET)
I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge. I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge. I thought to myself, “I have become much wiser than any of my predecessors who ruled over Jerusalem; I have acquired much wisdom and knowledge.”

Ecclesiastes 1:16 (Septuagint BLB)

Ecclesiastes 1:16 (Septuagint Elpenor)
ἐλάλησα ἐγὼ ἐν καρδίᾳ μου τῷ λέγειν ἐγὼ ἰδοὺ ἐμεγαλύνθην καὶ προσέθηκα σοφίαν ἐπὶ πᾶσιν οἳ ἐγένοντο ἔμπροσθέν μου ἐν Ιερουσαλημ καὶ καρδία μου εἶδεν πολλά σοφίαν καὶ γνῶσιν ἐλάλησα ἐγὼ ἐν καρδίᾳ μου τῷ λέγειν· ἰδοὺ ἐγὼ ἐμεγαλύνθην καὶ προσέθηκα σοφίαν ἐπὶ πᾶσιν, οἳ ἐγένοντο ἔμπροσθέν μου ἐν ῾Ιερουσαλήμ, καὶ ἔδωκα καρδίαν μου τοῦ γνῶναι σοφίαν καὶ γνῶσιν

Ecclesiastes 1:16 (NETS)

Ecclesiastes 1:16 (English Elpenor)
I spoke in my heart by saying, “As for me, see, I have become great and have added wisdom to all who were before me in Ierousalem, and my heart saw many things regarding wisdom and knowledge.” I spoke in my heart, saying, Behold, I am increased, and have acquired wisdom beyond all who were before me in Jerusalem: also I applied my heart to know wisdom and knowledge.

Ecclesiastes 1:17 (Tanakh)

 Ecclesiastes 1:17 (KJV)

Ecclesiastes 1:17 (NET)
And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. So I decided to discern the benefit of wisdom and knowledge over foolish behavior and ideas; however, I concluded that even this endeavor is like trying to chase the wind.

Ecclesiastes 1:17 (Septuagint BLB)

Ecclesiastes 1:17 (Septuagint Elpenor)
καὶ ἔδωκα καρδίαν μου τοῦ γνῶναι σοφίαν καὶ γνῶσιν παραβολὰς καὶ ἐπιστήμην ἔγνων ὅτι καί γε τοῦτ᾽ ἔστιν προαίρεσις πνεύματος καὶ καρδία μου εἶδε πολλά, σοφίαν καὶ γνῶσιν, παραβολὰς καὶ ἐπιστήμην ἔγνων ἐγώ, ὅτι καί γε τοῦτό ἐστι προαίρεσις πνεύματος

Ecclesiastes 1:17 (NETS)

Ecclesiastes 1:17 (English Elpenor)
And I applied my heart to know wisdom and knowledge; derangements and understanding.  I understood, that, indeed, this is preference of spirit. And my heart knew much– wisdom, and knowledge, parables and understanding: I perceived that this also is waywardness of spirit.
Ecclesiastes 1:18 (Tanakh) Ecclesiastes 1:18 (KJV) Ecclesiastes 1:18 (NET)
For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow. For with great wisdom comes great frustration; whoever increases his knowledge merely increases his heartache.
Ecclesiastes 1:18 (Septuagint BLB) Ecclesiastes 1:18 (Septuagint Elpenor)
ὅτι ἐν πλήθει σοφίας πλῆθος γνώσεως καὶ ὁ προστιθεὶς γνῶσιν προσθήσει ἄλγημα ὅτι ἐν πλήθει σοφίας πλῆθος γνώσεως, καὶ ὁ προστιθεὶς γνῶσιν προσθήσει ἄλγημα
Ecclesiastes 1:18 (NETS) Ecclesiastes 1:18 (English Elpenor)
For in a great quantity of wisdom is a great quantity of knowledge, and those who increase knowledge will increase suffering. For in the abundance of wisdom is abundance of knowledge; and he that increases knowledge will increase sorrow.
Ecclesiastes 2:4 (Tanakh) Ecclesiastes 2:4 (KJV) Ecclesiastes 2:4 (NET)
I made me great works; I builded me houses; I planted me vineyards: I made me great works; I builded me houses; I planted me vineyards: I increased my possessions: I built houses for myself; I planted vineyards for myself.
Ecclesiastes 2:4 (Septuagint BLB) Ecclesiastes 2:4 (Septuagint Elpenor)
ἐμεγάλυνα ποίημά μου ᾠκοδόμησά μοι οἴκους ἐφύτευσά μοι ἀμπελῶνας ἐμεγάλυνα ποίημά μου, ᾠκοδόμησά μοι οἴκους. ἐφύτευσά μοι ἀμπελῶνας
Ecclesiastes 2:4 (NETS) Ecclesiastes 2:4 (English Elpenor)
I made my work great; I built houses for myself; I planted vineyards for myself. I enlarged my work; I built me houses; I planted me vineyards.
Ecclesiastes 2:5 (Tanakh) Ecclesiastes 2:5 (KJV) Ecclesiastes 2:5 (NET)
I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I designed royal gardens and parks for myself, and I planted all kinds of fruit trees in them.
Ecclesiastes 2:5 (Septuagint BLB) Ecclesiastes 2:5 (Septuagint Elpenor)
ἐποίησά μοι κήπους καὶ παραδείσους καὶ ἐφύτευσα ἐν αὐτοῗς ξύλον πᾶν καρποῦ ἐποίησά μοι κήπους καὶ παραδείσους καὶ ἐφύτευσα ἐν αὐτοῖς ξύλον πᾶν καρποῦ
Ecclesiastes 2:5 (NETS) Ecclesiastes 2:5 (English Elpenor)
I made myself gardens and parks, and I planted in them every fruit tree. I made me gardens and orchards, and planted in them every kind of fruit-tree.
Ecclesiastes 2:6 (Tanakh) Ecclesiastes 2:6 (KJV) Ecclesiastes 2:6 (NET)
I made me pools of water, to water therewith the wood that bringeth forth trees: I made me pools of water, to water therewith the wood that bringeth forth trees: I constructed pools of water for myself, to irrigate my grove of flourishing trees.
Ecclesiastes 2:6 (Septuagint BLB) Ecclesiastes 2:6 (Septuagint Elpenor)
ἐποίησά μοι κολυμβήθρας ὑδάτων τοῦ ποτίσαι ἀπ᾽ αὐτῶν δρυμὸν βλαστῶντα ξύλα ἐποίησά μοι κολυμβήθρας ὑδάτων τοῦ ποτίσαι ἀπ᾿ αὐτῶν δρυμὸν βλαστῶντα ξύλα
Ecclesiastes 2:6 (NETS) Ecclesiastes 2:6 (English Elpenor)
I made myself pools of water to water from them a grove sprouting trees. I made me pools of water, to water from them the timber-bearing wood.
Ecclesiastes 2:7 (Tanakh) Ecclesiastes 2:7 (KJV) Ecclesiastes 2:7 (NET)
I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I purchased male and female slaves, and I owned slaves who were born in my house; I also possessed more livestock—both herds and flocks—than any of my predecessors in Jerusalem.
Ecclesiastes 2:7 (Septuagint BLB) Ecclesiastes 2:7 (Septuagint Elpenor)
ἐκτησάμην δούλους καὶ παιδίσκας καὶ οἰκογενεῗς ἐγένοντό μοι καί γε κτῆσις βουκολίου καὶ ποιμνίου πολλὴ ἐγένετό μοι ὑπὲρ πάντας τοὺς γενομένους ἔμπροσθέν μου ἐν Ιερουσαλημ ἐκτησάμην δούλους καὶ παιδίσκας, καὶ οἰκογενεῖς ἐγένοντό μοι, καί γε κτῆσις βουκολίου καὶ ποιμνίου πολλὴ ἐγένετό μοι ὑπὲρ πάντας τοὺς γενομένους ἔμπροσθέν μου ἐν ῾Ιερουσαλήμ
Ecclesiastes 2:7 (NETS) Ecclesiastes 2:7 (English Elpenor)
I acquired male and female slaves, and I had homebred; indeed, I had great possessions of herds and flocks, more than all who had been before me in Ierousalem. I got servants and maidens, and servants were born to me in the house: also I had abundant possession of flocks and herds, beyond all who were before me in Jerusalem.
Ecclesiastes 2:8 (Tanakh) Ecclesiastes 2:8 (KJV) Ecclesiastes 2:8 (NET)
I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. I also amassed silver and gold for myself, as well as valuable treasures taken from kingdoms and provinces.  I acquired male singers and female singers for myself, and what gives a man sensual delight—a harem of beautiful concubines.
Ecclesiastes 2:8 (Septuagint BLB) Ecclesiastes 2:8 (Septuagint Elpenor)
συνήγαγόν μοι καί γε ἀργύριον καὶ χρυσίον καὶ περιουσιασμοὺς βασιλέων καὶ τῶν χωρῶν ἐποίησά μοι ᾄδοντας καὶ ᾀδούσας καὶ ἐντρυφήματα υἱῶν τοῦ ἀνθρώπου οἰνοχόον καὶ οἰνοχόας συνήγαγόν μοι καί γε ἀργύριον καὶ χρυσίον καὶ περιουσιασμοὺς βασιλέων καὶ τῶν χωρῶν· ἐποίησά μοι ᾄδοντας καὶ ἆδούσας καὶ ἐντρυφήματα υἱῶν ἀνθρώπων, οἰνοχόον καὶ οἰνοχόας
Ecclesiastes 2:8 (NETS) Ecclesiastes 2:8 (English Elpenor)
I gathered for myself, indeed, silver and gold and valued possessions of kings and of the territories; I got male singers and female singers and the delights of human beings, a cupbearer and pitchers. Moreover I collected for myself both silver and gold also, and the peculiar treasures of kings and provinces: I procured me singing men and singing women, and delights of the sons of men, a butler and female cupbearers.
Ecclesiastes 2:9 (Tanakh) Ecclesiastes 2:9 (KJV) Ecclesiastes 2:9 (NET)
So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. So I was far wealthier than all my predecessors in Jerusalem, yet I maintained my objectivity.
Ecclesiastes 2:9 (Septuagint BLB) Ecclesiastes 2:9 (Septuagint Elpenor)
καὶ ἐμεγαλύνθην καὶ προσέθηκα παρὰ πάντας τοὺς γενομένους ἔμπροσθέν μου ἐν Ιερουσαλημ καί γε σοφία μου ἐστάθη μοι καὶ ἐμεγαλύνθην καὶ προσέθηκα παρὰ πάντας τοὺς γενομένους ἔμπροσθέν μου ἐν ῾Ιερουσαλήμ· καί γε σοφία μου ἐστάθη μοι
Ecclesiastes 2:9 (NETS) Ecclesiastes 2:9 (English Elpenor)
And I became great and increased more than all who were before me in Ierousalem; indeed, my wisdom stood firm for me. So I became great, and advanced beyond all that were before in Jerusalem: also my wisdom was established to me.
Ecclesiastes 2:10 (Tanakh) Ecclesiastes 2:10 (KJV) Ecclesiastes 2:10 (NET)
And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. I did not restrain myself from getting whatever I wanted; I did not deny myself anything that would bring me pleasure.  So all my accomplishments gave me joy; this was my reward for all my effort.
Ecclesiastes 2:10 (Septuagint BLB) Ecclesiastes 2:10 (Septuagint Elpenor)
καὶ πᾶν ὃ ᾔτησαν οἱ ὀφθαλμοί μου οὐχ ὑφεῗλον ἀπ᾽ αὐτῶν οὐκ ἀπεκώλυσα τὴν καρδίαν μου ἀπὸ πάσης εὐφροσύνης ὅτι καρδία μου εὐφράνθη ἐν παντὶ μόχθῳ μου καὶ τοῦτο ἐγένετο μερίς μου ἀπὸ παντὸς μόχθου μου καὶ πᾶν, ὃ ᾔτησαν οἱ ὀφθαλμοί μου, οὐκ ἀφεῖλον ἀπ᾿ αὐτῶν, οὐκ ἀπεκώλυσα τὴν καρδίαν μου ἀπὸ πάσης εὐφροσύνης, ὅτι καρδία μου εὐφράνθη ἐν παντὶ μόχθῳ μου, καὶ τοῦτο ἐγένετο μερίς μου ἀπὸ παντὸς μόχθου
Ecclesiastes 2:10 (NETS) Ecclesiastes 2:10 (English Elpenor)
Anything for which my eyes begged, I did not take away from them; I did not hinder my heart from any enjoyment, because my heart rejoiced in all my toil and this was my portion from all my toil. And whatever mine eyes desired, I withheld not from them, I withheld not my heart from all my mirth: for my heart rejoiced in all my labour; and this was my portion of all my labour.
Ecclesiastes 2:11 (Tanakh) Ecclesiastes 2:11 (KJV) Ecclesiastes 2:11 (NET)
Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. Yet when I reflected on everything I had accomplished and on all the effort that I had expended to accomplish it, I concluded: “All these achievements and possessions are ultimately profitless—like chasing the wind!  There is nothing gained from them on earth.”
Ecclesiastes 2:11 (Septuagint BLB) Ecclesiastes 2:11 (Septuagint Elpenor)
καὶ ἐπέβλεψα ἐγὼ ἐν πᾶσιν ποιήμασίν μου οἷς ἐποίησαν αἱ χεῗρές μου καὶ ἐν μόχθῳ ᾧ ἐμόχθησα τοῦ ποιεῗν καὶ ἰδοὺ τὰ πάντα ματαιότης καὶ προαίρεσις πνεύματος καὶ οὐκ ἔστιν περισσεία ὑπὸ τὸν ἥλιον καὶ ἐπέβλεψα ἐγὼ ἐν πᾶσι ποιήμασί μου, οἷς ἐποίησαν αἱ χεῖρές μου, καὶ ἐν μόχθῳ, ᾧ ἐμόχθησα τοῦ ποιεῖν, καὶ ἰδοὺ τὰ πάντα ματαιότης καὶ προαίρεσις πνεύματος, καὶ οὐκ ἔστι περισσεία ὑπὸ τὸν ἥλιον
Ecclesiastes 2:11 (NETS) Ecclesiastes 2:11 (English Elpenor)
And I looked at all my works that my hands had done and at the toil wherein I toiled to do it and see, all were vanity and preference of spirit, and there is no surplus under the sun. And I looked on all my works which my hands had wrought, and on my labour which I laboured to perform: and behold, all was vanity and waywardness of spirit, and there is no advantage under the sun.

2 1 Kings 4:24 (NET)

3 1 Kings 4:25 (NET)

7 1 Kings 4:30 (NET)

8 1 Kings 4:34 (NET)

9 Ecclesiastes 1:16-18 (NET)

10 1 Kings 12:4 (NET) Table

11 1 Kings 9:15 (NET) Table

12 1 Kings 9:20-22 (NET)

A Monotonous Cycle, Part 2

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I have considered a passage in the Bible that seemed at first glance like a laundry list of Solomon’s wealth and power.  I added more biblical background and found the same passage a fulfillment of God’s promise to Solomon.  Then I read more and the laundry list became an indictment of Solomon’s reign as king.  I studied deeper to see if I could be persuaded that Solomon’s wealth could be both a fulfillment of God’s promise and a direct violation of his requirements for Israel’s kings.  But the mere quantity of biblical passages I bring to bear on a particular passage isn’t the only thing that can alter my interpretation.  The state—of mind, I’ll say, to begin this discussion—of the interpreter also plays a role (John 3:1-3 NET).

Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council, came to Jesus1 at night and said to him, “Rabbi, we know that you are a teacher who has come from God.  For no one could perform the miraculous signs that you do unless God is with him.”  Jesus2 replied, “I tell you the solemn truth, unless a person is born from above (ἄνωθεν), he cannot see (ἰδεῖν, a form of εἴδω) the kingdom of God [Table].”

When I was a philosophical and legalistic young man fighting my way back from atheism, Jesus’ response seemed different than it does today.  The Bible I read at that time translated ἄνωθεν again rather than from above, and it never even occurred to me to consider any literal meaning for he cannot see the kingdom of God.  I was absolutely convinced that Jesus told Nicodemus he must be born again or he would burn in hell for all eternity.  Then I had to imagine all manner of evil acts and intentions and impute them to Nicodemus to justify Jesus’ unconscionable rudeness to him.  Later, my Bible still read born again but born from above was a possible translation according to a footnote.  It still didn’t occur to me to consider a more literal interpretation of he cannot see the kingdom of God.  Today, my Bible reads born from above and a footnote alerts me that the Greek word translated above can also mean again.  It even points out two other usages of the same word in the same chapter where the meaning is clearly from above.3

When John the Baptizer’s followers were concerned that more people were beginning to follow Jesus than John, the Baptizer replied: The one who comes from above (ἄνωθεν) is superior (ἐπάνω) to all.  The one who is from the earth belongs to the earth and speaks about earthly things.  The one who comes from heaven is superior (ἐπάνω) to all.4  Perhaps the one who comes again is also superior to all, but the comparison of earthly and heavenly things here clearly favors above as the more appropriate translation.

So if Jesus and Nicodemus had their conversation in Greek, their miscommunication is perfectly understandable.  Nicodemus assumed ἄνωθεν meant again, and asked, How can a man be born when he is old?5  And Jesus, who intended born from above, spoke of being born of water and the spirit:6  What is born of the flesh is flesh, and what is born of the Spirit is spirit.  Do not be amazed that I said to you, ‘You must all be born from above.’7  If Jesus and Nicodemus didn’t have this conversation in Greek, their miscommunication was a literary invention of the author John (the Apostle, not the Baptizer).  The first time I ever considered a literal meaning for he cannot see the kingdom of God was also the first time I asked: “Why would the author of the Gospel of John invent this miscommunication?”

How often do people witness the same circumstances, situations or events? one sees fate, another luck, or chance, good breeding, superior skill, greater knowledge, while the other sees the hand of God.  To be born again, born from above, born of the spirit—the Apostle Paul used the analogy of Jesus’ crucifixion, burial and resurrection—all describe the transformation that begins in someone who believes that Jesus is the Christ or Messiah sent by God.  Apart from that transformation, though the kingdom of God may be all around, one cannot see it.  Jesus didn’t threaten Nicodemus with eternal damnation, but made a simple statement of fact.  Nicodemus was not entirely blind to spiritual interpretations.  He saw Jesus’ miraculous signs as the hand of God, rather than magic tricks or outright lies.  But he did not yet see Jesus as anything more than a teacher sent from God.

Suddenly whether Jesus and Nicodemus spoke Greek or whether John invented their miscommunication for emphasis and example seemed unimportant to me.  The faith one has affects one’s interpretation of the meaning of scripture as it does the meaning of life in general.  And this exchange between Jesus and Nicodemus highlighted that fact.  When an atheist reads the Bible is it entirely surprising if he finds no god there?  I might ask why an atheist would bother reading the Bible in the first place.

 

Addendum: October 29, 2018
Tables comparing John 3:2 and 3:5 in the NET and KJV follow.

John 3:2 (NET)

John 3:2 (KJV)
came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God.  For no one could perform the miraculous signs that you do unless God is with him.” The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ· ραββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ᾿ αὐτοῦ ουτος ηλθεν προς τον ιησουν νυκτος και ειπεν αυτω ραββι οιδαμεν οτι απο θεου εληλυθας διδασκαλος ουδεις γαρ ταυτα τα σημεια δυναται ποιειν α συ ποιεις εαν μη η ο θεος μετ αυτου ουτος ηλθεν προς αυτον νυκτος και ειπεν αυτω ραββι οιδαμεν οτι απο θεου εληλυθας διδασκαλος ουδεις γαρ ταυτα τα σημεια δυναται ποιειν α συ ποιεις εαν μη η ο θεος μετ αυτου

John 3:5 (NET)

John 3:5 (KJV)
Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη  Ἰησοῦς· ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ απεκριθη ο ιησους αμην αμην λεγω σοι εαν μη τις γεννηθη εξ υδατος και πνευματος ου δυναται εισελθειν εις την βασιλειαν του θεου απεκριθη ιησους αμην αμην λεγω σοι εαν μη τις γεννηθη εξ υδατος και πνευματος ου δυναται εισελθειν εις την βασιλειαν του θεου

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

3 John 3:7 and 31

4 John 3:31 (NET)

5 John 3:4 (NET)

6 John 3:5 (NET)

7 John 3:6, 7 (NET)

A Monotonous Cycle, Part 1

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When the people settled in the promised land of Israel, they were remarkably free of governmental control.  They were responsible to God and his laws, corporately and individually.  There was a priestly governance of sorts in place, responsible for the sacrificial system of atonement and thanksgiving and some health matters.  But there was little or no civil government, no king or bureaucracy.  This is the time of the Judges, leaders raised up by God for specific purposes.  And it is a time that is summed up in the second chapter of the book of Judges1 under the heading A Monotonous Cycle.

Israel forgot God and worshipped the gods of the nations around them.  Then God handed them over to be ruled and exploited by the kings of the nations around them.2  Eventually the oppressed people cried out to God for aid.  God took pity on them and raised up a leader, or Judge, whose exploits in battle and civil administration were blessed with success.3  This monotonous cycle was a vicious circle (Judges 2:19 NET):

When a leader died, the next generation would again act more wickedly than the previous one.  They would follow after other gods, worshiping them and bowing down to them.  They did not give up their practices or their stubborn ways.

God granted Israel’s request for a king, but instructed Samuel to warn them how a king would treat them.  He would conscript their sons and daughters into his army and household service.  He would confiscate their best land and vineyards to give to his favorite servants.  He would demand a tenth of all they owned and could accumulate year after year for his own use.  In other words, their king would treat them more or less like the foreign kings treated them when they were punished by God—all the time, without respite.  More than that, when they complained to God because of their king’s oppression, God would not answer.4

But the people refused to heed Samuel’s warning.  Instead they said, “No! There will be a king over us!  We will be like all the other nations.  Our king will judge us and lead us and fight our battles.”5

Four or so generations later the people complained to Rehoboam after Solomon’s death (1 Kings 12:4 NET).

Your father made us work too hard.  Now if you lighten the demands he made and don’t make us work as hard, we will serve you.

So Solomon, the third king of Israel, the richest and wisest king not only of Israel but of his generation, according to the Bible, became the fulfillment of God’s unheeded warning to Israel about kings, this same Solomon who was named Jedidiah6—loved by the Lord—by God himself.  In that light then, it doesn’t seem so strange that Solomon’s wealth was both the fulfillment of God’s promise and a direct disobedience to God’s law.  After all, the idea that wealth can be simultaneously a blessing and a curse is not completely foreign to me.

 

Addendum: March 12, 2020
Tables comparing Judges 2:19; 1 Samuel 8:19; 8:20 and 1 Kings 12:4 in the Tanakh, KJV and NET, and comparing Judges 2:19; 1 Samuel (Kings, Reigns) 8:19; 8:20 and 1 Kings (3 Kings, 3 Reigns) 12:4 in the Septuagint (BLB and Elpenor) follow.

Judges 2:19 (Tanakh)

 Judges 2:19 (KJV)

Judges 2:19 (NET)
And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. When a leader died, the next generation would again act more wickedly than the previous one.  They would follow after other gods, worshiping them and bowing down to them.  They did not give up their practices or their stubborn ways.

Judges 2:19 (Septuagint BLB)

Judges 2:19 (Septuagint Elpenor)
καὶ ἐγένετο ὡς ἀπέθνῃσκεν ὁ κριτής καὶ ἀπέστρεψαν καὶ πάλιν διέφθειραν ὑπὲρ τοὺς πατέρας αὐτῶν πορευθῆναι ὀπίσω θεῶν ἑτέρων λατρεύειν αὐτοῗς καὶ προσκυνεῗν αὐτοῗς οὐκ ἀπέρριψαν τὰ ἐπιτηδεύματα αὐτῶν καὶ οὐκ ἀπέστησαν ἀπὸ τῆς ὁδοῦ αὐτῶν τῆς σκληρᾶς καὶ ἐγένετο ὡς ἀπέθνησκεν ὁ κριτής, καὶ ἀπέστρεψαν καὶ πάλιν διέφθειραν ὑπὲρ τοὺς πατέρας αὐτῶν πορεύεσθαι ὀπίσω θεῶν ἑτέρων, λατρεύειν αὐτοῖς καὶ προσκυνεῖν αὐτοῖς· οὐκ ἀπέρριψαν τὰ ἐπιτηδεύματα αὐτῶν, καὶ τὰς ὁδοὺς αὐτῶν τὰς σκληράς

Judges 2:19 (NETS)

Judges 2:19 (English Elpenor)
And it came about when the judge would die that they relapsed and again caused corruption beyond what their fathers had done, going after other gods, serving them and doing obeisance to them. They did not cast off their practices and they did not withdraw from their stubborn way. And it came to pass when the judge died, that they went back, and again corrupted [themselves] worse than their fathers to go after other gods to serve them and to worship them: they abandoned not their devices nor their stubborn ways.

1 Samuel 8:19 (Tanakh)

 1 Samuel 8:19 (KJV)

1 Samuel 8:19 (NET)
But the people refused to hearken unto the voice of Samuel; and they said: ‘Nay; but there shall be a king over us; Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; But the people refused to heed Samuel’s warning. Instead they said, “No! There will be a king over us!

1 Samuel 8:19 (Septuagint BLB)

1 Kings 8:19 (Septuagint Elpenor)
καὶ οὐκ ἠβούλετο ὁ λαὸς ἀκοῦσαι τοῦ Σαμουηλ καὶ εἶπαν αὐτῷ οὐχί ἀλλ᾽ ἢ βασιλεὺς ἔσται ἐφ᾽ ἡμᾶς καὶ οὐκ ἐβούλετο ὁ λαὸς ἀκοῦσαι τοῦ Σαμουὴλ καὶ εἶπαν αὐτῷ· οὐχί, ἀλλ᾿ ἢ βασιλεὺς ἔσται ἐφ᾿ ἡμᾶς

1 Reigns 8:19 (NETS)

1 Kings 8:19 (English Elpenor)
And the people did not want to listen to Samouel and said to him, “No! But a king will be over us, But the people would not hearken to Samuel; and they said to him, Nay, but there shall be a king over us.

1 Samuel 8:20 (Tanakh)

 1 Samuel 8:20 (KJV)

1 Samuel 8:20 (NET)
that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.’ That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. We will be like all the other nations.  Our king will judge us and lead us and fight our battles.”

1 Samuel 8:20 (Septuagint BLB)

1 Kings 8:20 (Septuagint Elpenor)
καὶ ἐσόμεθα καὶ ἡμεῗς κατὰ πάντα τὰ ἔθνη καὶ δικάσει ἡμᾶς βασιλεὺς ἡμῶν καὶ ἐξελεύσεται ἔμπροσθεν ἡμῶν καὶ πολεμήσει τὸν πόλεμον ἡμῶν καὶ ἐσόμεθα καὶ ἡμεῖς καθὰ πάντα τὰ ἔθνη, καὶ δικάσει ἡμᾶς βασιλεὺς ἡμῶν καὶ ἐξελεύσεται ἔμπροσθεν ἡμῶν καὶ πολεμήσει τὸν πόλεμον ἡμῶν

1 Reigns 8:20 (NETS)

1 Kings 8:20 (English Elpenor)
and we too will be like all the nations, and our king will judge us and will go out before us and fight our battle.” And we also will be like all the nations; and our king shall judge us, and shall go out before us, and fight our battles.

1 Kings 12:4 (Tanakh)

 1 Kings 12:4 (KJV)

1 Kings 12:4 (NET)
Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. “Your father made us work too hard. Now if you lighten the demands he made and don’t make us work as hard, we will serve you.”

1 Kings 12:4 (Septuagint BLB)

3 Kings 12:4 (Septuagint Elpenor)
ὁ πατήρ σου ἐβάρυνεν τὸν κλοιὸν ἡμῶν καὶ σὺ νῦν κούφισον ἀπὸ τῆς δουλείας τοῦ πατρός σου τῆς σκληρᾶς καὶ ἀπὸ τοῦ κλοιοῦ αὐτοῦ τοῦ βαρέος οὗ ἔδωκεν ἐφ᾽ ἡμᾶς καὶ δουλεύσομέν σοι ὁ πατήρ σου ἐβάρυνε τὸν κλοιὸν ἡμῶν, καὶ σὺ νῦν κούφισον ἀπὸ τῆς δουλείας τοῦ πατρός σου τῆς σκληρᾶς καὶ ἀπὸ τοῦ κλοιοῦ αὐτοῦ τοῦ βαρέως, οὗ ἔδωκεν ἐφ᾿ ἡμᾶς, καὶ δουλεύσομέν σοι

3 Reigns 12:4 (NETS)

3 Kings 12:3b, 4 (English Elpenor)
“Your father made our collar heavy, and now you, lighten some of the hard service of your father and of his heavy collar that he placed on us, and we will be subject to you.” Thy father made our yoke heavy; but do thou now lighten somewhat of the hard service of thy father, and of his heavy yoke which he put upon us, and we will serve thee.

What Kind of Carpenter Is Jesus?

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God said it.  I believe it.  That settles it.

This is the epitome of the relationship between truth and faith I inherited from my elders.  I could tell by the way they said it, it was meant to be a direct arc, a syllogism where the minor premise—“I believe it”—and the conclusion—“That settles it”—were already contained within the major premise—“God said it.”

“To speak the truth and shoot straight with arrows.”1  That was Persian virtue according to Nietzsche.   By the way, to miss that mark is the primary meaning of “sin” in the Bible.

I am a fan of such simple goodness.  But like most fans I am better at cheering on the practitioners of simple goodness than I am at practicing it myself.  You see, though everything flows from the major premise—“God said it”—in practice, I must derive God’s word from Bible study.

Suddenly, the simple self-contained major premise is a question: “Well, what did God say?”  Even, “What did He mean by that?”  Once God’s speaking is derived by internal and external debate, the only rational response—believing what He says—becomes a question as well.  “Well, do I believe that?”  And the resultant certainty and peace of mind is also open to question.

That’s why I intended to call this An Impractical Bible Study.  A practical Bible study should propel one on the straight and simple trajectory outlined by my elders.  This one will wander and meander and ponder and wonder: What is truth? What is faith? Who is God? What is He trying to say to us?  So, since I’m not even aiming at the mark, I probably should have called it A Sinner’s Impractical Bible Study.  But would anyone have any interest in that?

What Kind of Carpenter Is Jesus? is catchier, and in some ways, more to the point.  First, it’s a question.  I’ll ask a lot of questions.  And I’ll have to do something more, and something less, than turn to the Gospel According to Mark chapter six verse three for an answer.

 

Addendum: September 29, 2108
A table of Mark 6:3 comparing the NET and KJV follows.

Mark 6:3 (NET)

Mark 6:3 (KJV)
Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judas, and Simon?  And aren’t his sisters here with us?” And so they took offense at him. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.

 

Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οὐχ οὗτος ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ ουχ ουτος εστιν ο τεκτων ο υιος μαριας αδελφος δε ιακωβου και ιωση και ιουδα και σιμωνος και ουκ εισιν αι αδελφαι αυτου ωδε προς ημας και εσκανδαλιζοντο εν αυτω ουχ ουτος εστιν ο τεκτων ο υιος μαριας αδελφος δε ιακωβου και ιωση και ιουδα και σιμωνος και ουκ εισιν αι αδελφαι αυτου ωδε προς ημας και εσκανδαλιζοντο εν αυτω

Solomon’s Wealth, Part 5

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Remember Solomon’s Wealth?  In and of itself I said so what? what does it mean?  Now that wealth, which is at least possible to measure, has been coupled in a promise with a wise and discerning mind1 which is difficult to measure.  Solomon’s wealth is hard to deny (whether I argue with the superlative degree of it or not).  I am reminded of a story about Jesus (Matthew 9:2-8 NET):

…some people brought to him a paralytic lying on a stretcher.  When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your2 sins are forgiven.”3  Then some of the experts in the law said4 to themselves, “This man is blaspheming!”  When Jesus saw their reaction he said, “Why do you5 respond with evil in your hearts?  Which is easier, to say, ‘Your6 sins are forgiven’7 or to say, ‘Stand up8 and walk’?  But so that you may know that the Son of Man has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive sins” – then he said to the paralytic – “Stand up, take your stretcher, and go home.”  And he stood up and went home.  When the crowd saw this, they were afraid9 and honored God who had given such authority (ἐξουσίαν, a form of ἐξουσία) to men.

The Greek word ἐξουσίαν (a form of ἐξουσία) makes it fairly clear that the crowd honored God for the authority to forgive sins that was given to men.  The authority to say, Stand up and walk, was merely the kicker, so to speak, to persuade the crowd that the authority to forgive sins was truly given to men.

Is it possible that a wise and discerning mind given by God, would not be wise or discerning enough to prevent Solomon’s disobedience to God’s laws?  That’s what the Bible seems to be saying here.  And Solomon’s wealth is sort of the kicker to make that point.  At the moment, however, a more pressing issue gnaws at my certainty and peace of mind; namely, is it possible that one thing—Solomon’s wealth—can be both at one and the same time the fulfillment of God’s promise and Solomon’s direct disobedience to God’s laws for kings?

There is an easy and obvious negative answer to this question, obvious if you have read the writings of Friedrich Nietzsche.  A Nietzschean reading of Solomon’s wealth would go something like this: The laundry list (1 Kings 10:14-28) could stand pretty much as is.  The people of Israel were proud of their richest, wisest king, like any prosperous people would be.  The next chapter was just more bragging originally (verses 1, 3, and 8).  Solomon conquered the hearts of many hot foreign women and built places for them to worship their gods.  The other stuff was added in the time of Josiah (2 Kings 22:1-2), a much later eight-year-old king of Judah.

The priests of Judah had eighteen long years (2 Kings 22:3,
8, 10, 12, 13) to falsify the whole history of Israel and present the newly discovered scroll to the twenty-five-year-old king raised under their tutelage.  Even as it stands, however, the discerning reader can see through the Scripture to the historical truth hidden inside.  Solomon worshiped Yahweh just as he paid every other god his due, much like the people of Josiah’s day (2 Kings 23:4).  But the priests of Yahweh wanted more than their due.  They knew that the kingdom was divided in the days of Rehoboam, Solomon’s son.  The simple truth that Solomon’s conscription and taxation were onerous on the people and that Rehoboam threatened to be worse than his father was not the cause of the people’s rebellion.  No, it was because Solomon had sinned against Yahweh, broken every commandment they cleverly placed in the writings of Moses to get some control over this new naïve and gullible King Josiah (1 Kings 11:11-13).  Though it was well known that no evil worthy of Yahweh’s wrath came upon Solomon or Israel during Solomon’s reign, the priests had an answer for this as well.  The evil would come on Rehoboam because Yahweh longed to show mercy to Solomon’s father David, the poet king of Yahweh, and man after Yahweh’s own heart.  On the other hand Solomon was too well known for his wisdom and wealth to discard that fact (1 Kings 3:28).  So, Solomon’s wisdom was not an accident of birth, nor the result of privilege and education.  No, it was Yahweh’s answer to an overwhelmed young man’s request for aid in fulfilling his role as king (1 Kings 3:11-12).  Yahweh just threw in the wealth for good measure, since every priest hopes the path of wisdom leads to riches.  (Never mind that they made Solomon’s wealth an act of disobedience to Yahweh’s laws.  Maybe that’s evidence of a theological rift in the priestly caste.  Yeah, that’s what happened.)

On and on this entirely fanciful reading of the Bible goes.  The key is that every word or act, promise or prophecy of God is a lie concocted by priests, because the truth is, there is no God.  Later, after the Babylonian exile, the prophets must have pulled the same nasty trick on the priests that the priests pulled on the kings of Israel.  I’m not really sure who lambasted the prophets, or when.  All this to maintain a faith that should have long ago been abandoned in a failed god named Yahweh.

I’m not saying I subscribe to a theory of Bible interpretation that posits that the Scripture was rewritten at least twice by fanatical people hell-bent on making Yahweh look better than he ought to for their own selfish gain.  I brought it up precisely because I have reasons of my own to believe differently, and I’m ready to plunge headlong into the very thickets this kind of analysis purports to untangle.  I intend to forge ahead with the confidence that God has reasons of his own for the apparent tangle and complexity of these thickets, and He does not require lying priests and prophets to account for them.

So, I’ll expand the context again.  When the elders of Israel first asked for a king, God took it personally (1 Samuel 8:7, 8a NET).

The Lord said to Samuel, “Do everything the people request of you.  For it is not you that they have rejected, but it is me that they have rejected as their king [Table].  Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods [Table].

 

Addendum: September 28, 2018
Tables of Matthew 9:2-5 and 9:8 comparing the NET and KJV follow.

Matthew 9:2-5 (NET) Matthew 9:2-5 (KJV)
Just then some people brought to him a paralytic lying on a stretcher.  When Jesus saw their faith, he said to the paralytic, “Have courage, son!  Your sins are forgiven.” And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ· θάρσει, τέκνον, ἀφίενται σου αἱ ἁμαρτίαι και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου
Then some of the experts in the law said to themselves, “This man is blaspheming!” And, behold, certain of the scribes said within themselves, This man blasphemeth.
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς οὗτος βλασφημεῖ και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει
When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ |ἰδὼν| ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν· ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων
Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
Net Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν· ἀφίενται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ἔγειρε καὶ περιπάτει τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και περιπατει τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και περιπατει

Matthew 9:8 (NET)

Matthew 9:8 (KJV)
When the crowd saw this, they were afraid and honored God who had given such authority to men. But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις

Solomon’s Wealth, Part 4

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In his dream Solomon asked for a discerning mind, to distinguish right from wrong (1 Kings 3:6-9 NET).

You demonstrated great loyalty to your servant, my father David, as he served you faithfully, properly, and sincerely.  You have maintained this great loyalty to this day by allowing his son to sit on his throne.  Now, O Lord (yehôvâh, יהוה) my God (ʼĕlôhı̂ym, אלהי), you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced.  Your servant stands among your chosen people; they are a great nation that is too numerous to count or number.  So give your servant a discerning mind so he can make judicial decisions for your people and distinguish right from wrong.  Otherwise no one is able to make judicial decisions for this great nation of yours [Table].

In response God promised Solomon a wise and discerning mind superior to that of anyone who has preceded or will succeed you1—in the dream.  But Solomon broke every law God gave the kings of Israel while wide-awake.  Surely Solomon’s alleged wisdom was grossly overstated!

Okay, enough of this self-righteous snit.  You notice what just happened.  I’m all up in arms because the wise and discerning mind God allegedly gave Solomon was neither wise enough nor discerning enough to protect Solomon from falling afoul of the laws God gave the kings of Israel.  I reasoned that God-given discernment at a minimum should have made the king wise enough to follow God’s rules for kings, or God-given discernment can’t be discernment given by God.  It must have been only a dream.

Now faith becomes an act of self-denial, denying my reasoning to accept the difficult proposition that God-given discernment to know right from wrong was not sufficient to keep Solomon, the one given a wise and discerning mind superior to that of anyone who has preceded or will succeed him, from falling afoul of God’s law.  (And reasoning may be over or under stating the case a bit.  The premise that God-given discernment at a minimum should have made the king wise enough to follow God’s rules for kings seemed obvious, intuitive, even axiomatic to me.)

I want to review what has happened to me here.  First when I focused only on the passage titled Solomon’s Wealth, I understood that Solomon was rich, powerful and wise.  Faith was fairly easy, requiring little of me.  When I expanded the context to include Solomon’s dream, faith became more demanding.  I needed to confront and either ignore or deny the wisdom of scholarly historians.  When I expanded the context to include God’s law faith, holding all three of these passages simultaneously in a state of equilibrium I call true, requires me to deny my intuition, my reason and my wisdom.  This is the most difficult demand of all.  Is this what God meant by the passage titled Solomon’s Wealth?

I said I don’t believe in God because Solomon was richer than all his contemporaries.  Why do I believe?

I would like to elevate the tip of my nose a few degrees above the horizon and say that years of Bible study have persuaded me that the Bible is true and therefore the God revealed in its pages is also true and my God.  But that’s not true.  The Bible has been a source of inspiration, irritation and frustration ever since I was old enough to read it.  It’s not the reason I believe God.  It may be what I believe about God, but my reasons for believing are more personal.

I remember what my life was like when I believed God was evil, at least devious and misleading.  I told him I understood his silly little game and I would beat him at it.  I remember what I meant by “silly little game.”  I don’t have a clue how I intended to beat him at it.  That might have been youthful bravado rather than a seriously considered point of view.

Believing in an evil God was more than I could do for the long haul.  Eventually, I didn’t believe in Him at all, or didn’t believe that He existed at all.  I remember what my life was like as an atheist.

I’ll use the term atheist from time to time, but don’t think I was a happy, relieved or content atheist.  I was pissed off that I’d wasted so much of my life believing in “dog spelled backwards.”  Though I didn’t go quite so far in my own thinking I can certainly appreciate Nietzsche’s dilemma revealed in his later writings (Ecce Homo especially), the atheist who absolutely needed God to exist just so he could justify hating him so much.

I remember what my life was like as a naïve and religious child.  I remember what my life was like as a philosophical and legalistic young man fighting his way back from atheism.  And I certainly know my life as an older man with a, by and large, open-ended confidence in the goodness of God.  And I’m not going to throw that away because I’m having some difficulty wrapping my mind around a couple of passages in the Bible.

I’ve already acknowledged that I am rarely, if ever, working with something so concrete as “God said it.”  I’m always working with my understanding, my interpretation of what God said.  I might even put words in God’s mouth sometimes.  So when I’m having a rational problem with passages in the Bible, the first place to look for something squeegee is in my understanding, my interpretation and the words I’ve put in God’s mouth.  I’ve learned to give God and the Bible the benefit of the doubt.  It comes at the sacrifice of some certainty and peace of mind, changing my mind periodically, what I think I know.  But it keeps an old man nimble and light on his feet.

 

Addendum: April 15, 2020
Tables comparing 1 Kings 3:6; 3:7 and 3:8 in the Tanakh, KJV and NET, and 1 Kings (3 Kings, 3 Reigns) 3:6; 3:7 and 3:8 in the Septuagint (BLB and Elpenor) follow.

1 Kings 3:6 (Tanakh)

 1 Kings 3:6 (KJV)

1 Kings 3:6 (NET)
And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. Solomon replied, “You demonstrated great loyalty to your servant, my father David, as he served you faithfully, properly, and sincerely. You have maintained this great loyalty to this day by allowing his son to sit on his throne.

1 Kings 3:6 (Septuagint BLB)

3 Kings 3:6 (Septuagint Elpenor)
καὶ εἶπεν Σαλωμων σὺ ἐποίησας μετὰ τοῦ δούλου σου Δαυιδ τοῦ πατρός μου ἔλεος μέγα καθὼς διῆλθεν ἐνώπιόν σου ἐν ἀληθείᾳ καὶ ἐν δικαιοσύνῃ καὶ ἐν εὐθύτητι καρδίας μετὰ σοῦ καὶ ἐφύλαξας αὐτῷ τὸ ἔλεος τὸ μέγα τοῦτο δοῦναι τὸν υἱὸν αὐτοῦ ἐπὶ τοῦ θρόνου αὐτοῦ ὡς ἡ ἡμέρα αὕτη καὶ εἶπεν Σαλωμών· σὺ ἐποίησας μετὰ τοῦ δούλου σου Δαυὶδ τοῦ πατρός μου ἔλεος μέγα, καθὼς διῆλθεν ἐνώπιόν σου ἐν ἀληθείᾳ καὶ ἐν δικαιοσύνῃ καὶ ἐν εὐθύτητι καρδίας μετὰ σοῦ, καὶ ἐφύλαξας αὐτῷ τὸ ἔλεος τὸ μέγα τοῦτο δοῦναι τὸν υἱὸν αὐτοῦ ἐπὶ τοῦ θρόνου αὐτοῦ, ὡς ἡ ἡμέρα αὕτη

3 Reigns 3:6 (NETS)

3 Kings 3:6 (English Elpenor)
And Salomon said, “You did great mercy with your slave, my father Dauid, as he passed through before you in truth and in righteousness and in uprightness of heart with you, and you have kept for him this great mercy to give his son on his throne, as this day. And Solomon said, Thou hast dealt very mercifully with thy servant David my father according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee, and thou hast kept for him this great mercy, to set his son upon his throne, as [it is] this day.

1 Kings 3:7 (Tanakh)

 1 Kings 3:7 (KJV)

1 Kings 3:7 (NET)
And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. Now, O Lord my God, you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced.

1 Kings 3:7 (Septuagint BLB)

3 Kings 3:7 (Septuagint Elpenor)
καὶ νῦν κύριε ὁ θεός μου σὺ ἔδωκας τὸν δοῦλόν σου ἀντὶ Δαυιδ τοῦ πατρός μου καὶ ἐγώ εἰμι παιδάριον μικρὸν καὶ οὐκ οἶδα τὴν ἔξοδόν μου καὶ τὴν εἴσοδόν μου καὶ νῦν, Κύριε ὁ Θεός μου, σὺ ἔδωκας τὸν δοῦλόν σου ἀντὶ Δαυὶδ τοῦ πατρός μου, καὶ ἐγώ εἰμι παιδάριον μικρὸν καὶ οὐκ οἶδα τὴν ἔξοδόν μου καὶ τὴν εἴσοδόν μου

3 Reigns 3:7 (NETS)

3 Kings 3:7 (English Elpenor)
And now, O Lord my God, you gave your slave in place of my father Dauid, and I am a little lad, and I do not know my going out and my coming in, And now, O Lord my God, thou hast appointed thy servant in the room of David my father; and I am a little child, and know not my going out an my coming in.

1 Kings 3:8 (Tanakh)

 1 Kings 3:8 (KJV)

1 Kings 3:8 (NET)
And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Your servant stands among your chosen people; they are a great nation that is too numerous to count or number.

1 Kings 3:8 (Septuagint BLB)

3 Kings 3:8 (Septuagint Elpenor)
ὁ δὲ δοῦλός σου ἐν μέσῳ τοῦ λαοῦ σου ὃν ἐξελέξω λαὸν πολύν ὃς οὐκ ἀριθμηθήσεται ὁ δὲ δοῦλός σου ἐν μέσῳ τοῦ λαοῦ σου, ὃν ἐξελέξω λαὸν πολύν, ὃς οὐκ ἀριθμηθήσεται

3 Reigns 3:8 (NETS)

3 Kings 3:8 (English Elpenor)
but your slave is in the midst of your people whom you chose, a large people, who shall not be counted, And now, O Lord my God, thou hast appointed thy servant in the room of David my father; and I am a little child, and know not my going out an my coming in.