{"id":10130,"date":"2018-08-05T21:00:57","date_gmt":"2018-08-05T15:00:57","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=10130"},"modified":"2026-06-09T10:01:28","modified_gmt":"2026-06-09T15:01:28","slug":"atonement-part-2","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=10130","title":{"rendered":"Atonement, Part 2"},"content":{"rendered":"

The next occurrence of \u05db\u05e4\u05e8<\/a> (k\u00e2phar<\/em>), translated atonement<\/em>, I want to consider on this pilgrimage<\/a> is found in ye<\/sup>h\u00f4v\u00e2h\u2019s <\/em>(\u05d9\u05d4\u05d5\u05d4<\/a>) instruction<\/a> to Moses (Exodus 29:33 NET):<\/p>\n

[<\/em>Aaron and his sons[1]<\/sup><\/a>]<\/em> are to eat those things by which atonement was made to consecrate and to set them apart, but no one else may eat them, for they are holy.<\/p><\/blockquote>\n

In the Septuagint<\/a> \u05db\u05e4\u05e8 (k\u00e2phar<\/em>) was translated \u1f21\u03b3\u03b9\u1f71\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd (a form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9<\/a>).\u00a0 Though \u1f21\u03b3\u03b9\u1f71\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd doesn\u2019t occur in the New Testament, other forms of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9 do.\u00a0 I\u2019ll try to be mindful of similarities between old covenant and new covenant atonement as well as differences.\u00a0 So many concepts appear in this verse\u2014to consecrate and to set them apart<\/em>\u2026they are holy<\/em>\u2014I want to back up and take a run at it.<\/p>\n

The Hebrew word translated to set them apart <\/em>was \u05dc\u05e7\u05d3\u05e9<\/a> (q\u00e2dash<\/em>). It was translated \u1f01\u03b3\u03b9\u1f71\u03c3\u03b1\u03b9 (another form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9) in the Septuagint<\/a>.\u00a0 \u201cNow this is what you are to do for them to consecrate them<\/em>,\u201d ye<\/sup>h\u00f4v\u00e2h <\/em>instructed Moses, \u201cso that they may minister as my priests<\/em>.\u201d[2]<\/sup><\/a>\u00a0 The Hebrew word translated to consecrate <\/em>was also \u05dc\u05e7\u05d3\u05e9, the very same form of q\u00e2dash <\/em>as to set them apart <\/em>above.\u00a0 And in the Septuagint<\/a> it was also translated \u1f01\u03b3\u03b9\u1f71\u03c3\u03b1\u03b9.\u00a0 The new covenant is quite similar.<\/p>\n\n\n\n\n\n
\n

<\/a>1 Thessalonians 5:23, 24 (NET)<\/p>\n<\/td>\n

\n

1 Thessalonians 5:23, 24 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Now may the God of peace himself make you completely holy (\u1f01\u03b3\u03b9\u1f71\u03c3\u03b1\u03b9, another form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9) and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.<\/td>\nAnd the very God of peace sanctify (\u1f01\u03b3\u03b9\u1f71\u03c3\u03b1\u03b9, another form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9) you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.<\/td>\n<\/tr>\n
He who calls you is trustworthy, and he will in fact do this (\u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9, a form of \u03c0\u03bf\u03b9\u03ad\u03c9<\/a>).<\/td>\nFaithful is he that calleth you, who also will do it.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Both \u1f01\u03b3\u03b9\u1f71\u03c3\u03b1\u03b9 and \u03c4\u03b7\u03c1\u03b7\u03b8\u03b5\u1f77\u03b7 (a form of \u03c4\u03b7\u03c1\u03ad\u03c9<\/a>; translated may<\/em>\u2026be kept<\/em> [NET] and I pray God<\/em>\u2026be preserved <\/em>[KJV]) are in the optative mood, the \u201cmood of possibility<\/a>.\u201d\u00a0 Both verbs recognize that one\u2019s actual state may be far removed from holiness, sanctification and blamelessness at a given moment.\u00a0 But \u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9 (translated he will in fact do<\/em> [NET] and who also will do <\/em>[KJV]) is in the indicative mood<\/a>, \u201ca statement of fact<\/a>\u201d based on the trustworthiness or faithfulness of God in Christ.\u00a0 Even more precious to me, \u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9 is future tense<\/a>\u00a0in the active voice<\/a>.<\/p>\n

<\/a>I was one who misunderstood<\/a> the \u201cfinished work of Christ\u201d as an invitation to a do-it-yourself works religion.\u00a0 Since Christ was finished working, I reasoned, the rest of the distance between my current condition and his holiness and blamelessness was up to me, a race for me to run<\/a>.\u00a0 I don\u2019t think my pastor intended to enroll me in a works religion, except\u2026I wonder if I, sitting idly \u201ctrusting\u201d Jesus, could ever have understood the word of God.\u00a0 Or was it the desire to do his will combined with my failure<\/a> to do his will that opened my mind to it?\u00a0 Jesus said, If anyone wants to do God\u2019s will, he will know about my teaching<\/a>, whether it is from God or whether I speak from my own authority<\/em>.[3]<\/sup><\/a><\/p>\n

This epistemological aspect intrigues the philosophical bent of my mind.\u00a0 I earn a living on the fringes of a conference industry that, viewed economically or technologically, shouldn\u2019t exist.\u00a0 Gathering in one location wastes human resources, both time and money, now that the technology exists to meet virtually.\u00a0 But viewed epistemologically conferences are extremely valuable.\u00a0 A group of people pressed together, smelling one another, espousing the same or similar opinions can more easily convince themselves that their opinions are true.\u00a0 The larger the group the \u201ctruer\u201d their opinions are until that critical moment when the group fractures into disparate opinions.<\/p>\n

I was born into evangelicalism as an established group, revealed truth.\u00a0 But it grew to prominence in the U.S. from many streams<\/a>:<\/p>\n

According to religion scholar, social activist, and politician Randall Balmer<\/a>, Evangelicalism resulted \u201cfrom the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism. \u00a0Evangelicalism picked up the peculiar characteristics from each strain \u2013 warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans\u201d.[40<\/a>]<\/sup>\u00a0 Historian Mark Noll<\/a> adds to this list High Church Anglicanism, which contributed to Evangelicalism a legacy of \u201crigorous spirituality and innovative organization\u201d.[41<\/a>]<\/sup><\/em><\/p>\n

In the 1730s, Evangelicalism emerged as a distinct phenomenon out of religious revivals that began in Britain and New England. \u00a0While religious revivals had occurred within Protestant churches in the past, the evangelical revivals that marked the 18th century were more intense and radical.[48<\/a>]<\/sup>\u00a0 Evangelical revivalism imbued ordinary men and women with a confidence and enthusiasm for sharing the gospel and converting others outside of the control of established churches, a key discontinuity with the Protestantism of the previous era.[49<\/a>]<\/sup><\/em><\/p>\n

It was developments in the doctrine of assurance that differentiated Evangelicalism from what went before.<\/em><\/p><\/blockquote>\n

Before his conversion to evangelicalism, which we evangelicals assume to be synonymous with a conversion to Christ, John Wesley<\/a> wrote, \u201cI hope he has died to save me.\u201d[60<\/a>]<\/sup>\u00a0 \u201cAbout a quarter before nine,\u201d Wesley recalled his conversion, \u201cwhile [the speaker] was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. \u00a0I felt I did trust in Christ, Christ alone[4]<\/sup><\/a> for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.\u201d[61<\/a>]<\/sup><\/p>\n

Evangelical preachers emphasized personal salvation and piety more than ritual and tradition. \u00a0Pamphlets and printed sermons crisscrossed the Atlantic, encouraging the revivalists.[64<\/a>]<\/sup>\u00a0 The Awakening resulted from powerful preaching that gave listeners a sense of deep personal revelation of their need of salvation by Jesus Christ.\u00a0 Pulling away from ritual and ceremony, the Great Awakening made Christianity intensely personal to the average person by fostering a deep sense of spiritual conviction and redemption, and by encouraging introspection and a commitment to a new standard of personal morality. \u00a0It reached people who were already church members. \u00a0It changed their rituals, their piety and their self-awareness.<\/em><\/p><\/blockquote>\n

By the time I arrived on the scene those new rituals, piety and self-awareness were nothing more than the ritual and tradition of a bygone era.\u00a0 And the critical epistemological moment had passed: evangelicalism had already fractured into many disparate opinions.\u00a0 Though Berger<\/a> and Luckmann<\/a> denied[5]<\/sup><\/a> it for adults, the teachings<\/a> of any given religious sect are as much a part of the paramount reality[6]<\/sup><\/a> for children<\/a> who grew up in it as anything an adult does at work.[7]<\/sup><\/a><\/p>\n

Though the relatively mindless taken-for-granted-ness[8]<\/sup><\/a> of the reality of everyday life shares some of the same blindness (Isaiah 42:18-25<\/a>) to alternatives as religious faith, it was not faith in Christ in my case. \u00a0And apparently, part of my attempt to reinsert myself into the church I had abandoned and the mindless-taken-for-granted-ness of my youth, what I have called \u201cfighting my way back from atheism,\u201d[9]<\/sup><\/a> was like Cypher\u2019s (Joe Pantoliano<\/a>) attempt<\/a> to be reinserted into The Matrix<\/a>.\u00a0 When my pastor lamented that most people came to Christ as children rather than as adults I nodded my \u201cAmen\u201d despite my anomalous personal history.<\/p>\n

Now it seems obvious that there is no intrinsic reason that God would be merciful<\/a> to children but not to adults.\u00a0 An eternal life<\/em> knowing the only true God, and Jesus Christ, whom<\/em> [He] sent<\/em>,[10]<\/sup><\/a> living his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control<\/em>,[11]<\/sup><\/a> should be more appealing to those who have been around awhile and have had their fill of sin than to those for whom everything is still new and interesting.\u00a0 I don\u2019t doubt the accuracy of my pastor\u2019s reflections on his experience.\u00a0 But the truth behind that actuality seems to be that nearly three centuries of dumbing eternal life down to gaining heaven<\/a> (or its corollary, escaping hell) has blunted the effectiveness of the gospel presented by evangelicalism.<\/p>\n

\u201cEvangelical revivalism\u201d may have \u201cimbued ordinary men and women with a confidence and enthusiasm for sharing the gospel\u201d in its early days. \u00a0But by the time I was born into it \u201csharing the gospel\u201d had become a necessary condition for belonging to the group.\u00a0 As such, there were many aids, tips, tricks and techniques to make it easier for any Peter, Paul and Mary to \u201cshare the gospel.\u201d\u00a0 So we drowned the voices of God-gifted apostles and evangelists (Ephesians 4:11-16<\/a>) in a sea of gospel peddlers<\/a> promoting Jesus as a means to an end.\u00a0 Even that end <\/em>is now largely imaginary.\u00a0 What is heaven, after all, but knowing the only true God, and Jesus Christ, whom<\/em> [He] sent<\/em>, face to face<\/a><\/em>, living his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control<\/em>,\u00a0 forever<\/a>?<\/p>\n

In an opinion piece<\/a> on Fox News<\/a> Chris Sonksen<\/a> cited Dietrich Bonhoeffer\u2019s<\/a> concept of a \u201cwish dream\u201d from his book Life Together<\/a>:<\/p>\n

Every human wish dream that is injected into the Christian community is a hindrance to genuine community and must be banished if genuine community is to survive. \u00a0He who loves his dream of a community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial.<\/em><\/p><\/blockquote>\n

Bonhoeffer\u2019s wish dream<\/em> intrigues me because of my own running feud with \u201cthe pursuit of happiness<\/a>.\u201d\u00a0 Pegging my happiness to a fantasy of my own mind\u2014I will be happy if\u2026\u2014was at best nonsensical and at worst a diabolical prescription for unhappiness.\u00a0 Even when I have achieved my goals happiness was no longer-lived than that which one should expect from such achievement.\u00a0 It has proven far better to pursue Christ (Philippians 3:8-11<\/a>) and his righteousness<\/a>, and let happiness float freely with the ups and downs of life.\u00a0 Now I\u2019m mostly happy.<\/p>\n

Pastor Sonksen\u2019s point was:<\/p>\n

God did not wire us to be alone.\u00a0 We are truly better together.\u00a0 It\u2019s in community that we grow, are challenged, stretched, and inspired to truly live for Jesus.\u00a0 It\u2019s messy, difficult, and at times frustrating\u2026but it\u2019s so worth it.<\/em><\/p><\/blockquote>\n

All true, though I would tend to credit the Holy Spirit, filling me with God’s own\u00a0love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control <\/em>toward others, over the mere fact of being in community with them.\u00a0 Pastor Sonksen wasn\u2019t referring to the communities most of us actually live and work in, however.\u00a0 (Admittedly, my community is more transient and geographically dispersed than most.)\u00a0 His plea was to the once a week, twice a week, thrice a week meetings (\u1f10\u03c0\u03b9\u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f74\u03bd, a form of \u1f10\u03c0\u03b9\u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u03ae<\/a>) of a contemporary church for the purpose of encouraging<\/em> (\u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2, a form of \u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u03ad\u03c9<\/a>), inciting (\u03c0\u03b1\u03c1\u03bf\u03be\u03c5\u03c3\u03bc\u1f78\u03bd) one another on to love and<\/em> [beautiful<\/a>] (\u03ba\u03b1\u03bb\u1ff6\u03bd, a form of \u03ba\u03b1\u03bb\u03cc\u03c2<\/a>) works<\/em>.[12]<\/sup><\/a><\/p>\n

One hopes that a pastor lives in that eternal life of knowing the only true God, and Jesus Christ, whom<\/em> [He] sent<\/em>, buoyed up in God\u2019s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control <\/em>by the Holy Spirit and his own immersion in scripture.\u00a0 As such, he may be the last to recognize that the church he pastors enforces\u2014by its rituals and traditions, by the way things are done, by the relatively mindless taken-for-granted-ness of the reality of everyday life within its walls\u2014a lesser<\/a> form of spirituality than being led by the Holy Spirit.<\/p>\n

I don\u2019t know Pastor Sonksen or South Hills Church.\u00a0 I can\u2019t say this is the case there.\u00a0 I\u2019m recognizing the possibility from my own past.\u00a0 But it is the wish dream<\/a> of every pastor that God will make his congregation completely holy and keep their spirit and soul and body entirely blameless through the well-ordered operation of the church he pastors.<\/p>\n

<\/a>The similarity between the atonement of Aaron and his sons to consecrate and to set them apart<\/em> and our atonement is that it required no work on Aaron\u2019s part or of his sons, only submission to God\u2019s word (Exodus 29<\/a>) and Moses\u2019 ministry of that word (Leviticus 8<\/a>).\u00a0 The difference is clearly stated in the text (Exodus 29:1b-3 NET):<\/p>\n

Take a young bull and two rams without blemish; and bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread with oil \u2013 you are to make them using fine wheat flour.\u00a0 You are to put them in one basket and present them in the basket, along with the bull and the two rams.<\/em><\/p><\/blockquote>\n

<\/a>We are no longer made holy, consecrated or set apart by bulls or rams or bread or cakes or wafers without yeast, mixed with oil or spread with oil (Hebrews<\/a> 10:1-10 NET).<\/p>\n

For the law possesses a shadow of the good things to come but not the reality (\u03b5\u1f30\u03ba\u1f79\u03bd\u03b1, a form of \u03b5\u1f30\u03ba\u03ce\u03bd<\/a>)<\/em> itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect (\u03c4\u03b5\u03bb\u03b5\u03b9\u1ff6\u03c3\u03b1\u03b9, a form of \u03c4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c9<\/a>)<\/em> those who come to worship. \u00a0For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness (\u03c3\u03c5\u03bd\u03b5\u1f77\u03b4\u03b7\u03c3\u03b9\u03bd, a form of \u03c3\u03c5\u03bd\u03b5\u03af\u03b4\u03b7\u03c3\u03b9\u03c2<\/a>)<\/em> of sin? \u00a0But in those sacrifices there is a reminder of sins year after year. \u00a0For the blood of bulls and goats cannot take away (\u1f00\u03c6\u03b1\u03b9\u03c1\u03b5\u1fd6\u03bd, a form of \u1f00\u03c6\u03b1\u03b9\u03c1\u03ad\u03c9<\/a>)<\/em> sins. \u00a0So when he came into the world, he said, \u201cSacrifice and offering you did not desire<\/em><\/strong>, but a body you prepared for me<\/strong>.<\/em><\/p>\n

\u201cWhole burnt offerings and sin-offerings you took no delight in<\/em><\/strong>.<\/em><\/p>\n

\u201cThen I said<\/em><\/strong>, <\/em>\u2018Here I am:<\/em><\/strong> I have come \u2013 it is written of me in the scroll of the book \u2013 to do your will<\/strong>, O God<\/strong>.<\/em>\u2019\u201d<\/p>\n

When he says above, \u201cSacrifices and offerings<\/em><\/strong> and whole burnt offerings and sin-offerings<\/em><\/strong> you did not desire nor did you take delight<\/em><\/strong> in them\u201d (which are offered according to the law), then he says, \u201cHere I am:<\/em><\/strong> I have come to do your will<\/em><\/strong>.\u201d \u00a0He does away (\u1f00\u03bd\u03b1\u03b9\u03c1\u03b5\u1fd6, a form of \u1f00\u03bd\u03b1\u03b9\u03c1\u03ad\u03c9<\/a>)<\/em> with the first to establish (\u03c3\u03c4\u1f75\u03c3\u1fc3, a form of \u1f35\u03c3\u03c4\u03b7\u03bc\u03b9<\/a>)<\/em> the second. \u00a0By his will we have been made holy (\u1f21\u03b3\u03b9\u03b1\u03c3\u03bc\u1f73\u03bd\u03bf\u03b9, another form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9)<\/em> through the offering of the body of Jesus Christ once for all.<\/p><\/blockquote>\n

<\/a>So the finished work of Christ is that we have been made holy through the offering of<\/em> [his] body<\/em>\u2026once for all<\/em>.\u00a0 The ongoing work the God of peace<\/em>\u2026will in fact do<\/em> because He is trustworthy<\/em> seems to be the breaking down of my resistance (Hebrews 12:5-13<\/a>) to Him and his will and the truth of his word, filling me instead with faith in Him and his word, so that the holiness I have been made through the offering of his body once for all is manifest to me, and to others, here and now.\u00a0 That God will do (\u03c0\u03bf\u03b9\u1f75\u03c3\u03b5\u03b9, a form of \u03c0\u03bf\u03b9\u03ad\u03c9) this is quite evocative of the doer<\/a> (\u03c0\u03bf\u03b9\u03b7\u03c4\u03b1\u1f76, a form of \u03c0\u03bf\u03b9\u03b7\u03c4\u03ae\u03c2<\/a>) of the law and of\u00a0the one who practices the truth<\/em> [who] comes to the light, so that it may be plainly evident that his deeds have been done<\/em> (\u03b5\u1f30\u03c1\u03b3\u03b1\u03c3\u03bc\u1f73\u03bd\u03b1, a form of \u1f10\u03c1\u03b3\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9<\/a>) in<\/a> God<\/em>.[13]<\/sup><\/a><\/p>\n

A table comparing Hebrews 10:1-10 in the NET and KJV follows.\u00a0 If the parallel Greek of the NET differs from the Stephanus Textus Receptus or the Byzantine Majority Text I broke the table to highlight that difference.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n
\n

<\/a>Hebrews 10:1-9 (NET)<\/p>\n<\/td>\n

\n

Hebrews 10:1-9 (KJV)<\/p>\n<\/td>\n<\/tr>\n

For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.<\/td>\nFor the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.<\/td>\n<\/tr>\n
For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?<\/td>\nFor then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.<\/td>\n<\/tr>\n
But in those sacrifices there is a reminder of sins year after year.<\/td>\nBut in those sacrifices there is a remembrance again made of sins every year.<\/td>\n<\/tr>\n
For the blood of bulls and goats cannot take away sins.<\/td>\nFor it is not possible that the blood of bulls and of goats should take away sins.<\/td>\n<\/tr>\n
So when he came into the world, he said, \u201cSacrifice and offering you did not desire, but a body you prepared for me.<\/td>\nWherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:<\/td>\n<\/tr>\n
\u201cWhole burnt offerings and sin-offerings you took no delight in.<\/td>\nIn burnt offerings and sacrifices for sin thou hast had no pleasure.<\/td>\n<\/tr>\n
\u201cThen I said, \u2018Here I am: I have come \u2013 it is written of me in the scroll of the book \u2013 to do your will, O God.\u2019\u201d<\/td>\nThen said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.<\/td>\n<\/tr>\n
When he says above, \u201cSacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them\u201d (which are offered according to the law),<\/td>\nAbove when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

Net Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f00\u03bd\u1f7d\u03c4\u03b5\u03c1\u03bf\u03bd \u03bb\u1f73\u03b3\u03c9\u03bd \u1f45\u03c4\u03b9 \u03b8\u03c5\u03c3\u1f77\u03b1\u03c2<\/strong>[14]<\/sup><\/a> \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1f70\u03c2<\/strong>[15]<\/sup><\/a> \u03ba\u03b1\u1f76 \u1f41\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u1f7d\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2 \u03bf\u1f50\u03ba \u1f20\u03b8\u1f73\u03bb\u03b7\u03c3\u03b1\u03c2 \u03bf\u1f50\u03b4\u1f72 \u03b5\u1f50\u03b4\u1f79\u03ba\u03b7\u03c3\u03b1\u03c2 (\u03b1\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03bd\u1f79\u03bc\u03bf\u03bd \u03c0\u03c1\u03bf\u03c3\u03c6\u1f73\u03c1\u03bf\u03bd\u03c4\u03b1\u03b9)<\/td>\n\u03b1\u03bd\u03c9\u03c4\u03b5\u03c1\u03bf\u03bd \u03bb\u03b5\u03b3\u03c9\u03bd \u03bf\u03c4\u03b9 \u03b8\u03c5\u03c3\u03b9\u03b1\u03bd[16]<\/sup><\/a> \u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03b1\u03bd[17]<\/sup><\/a> \u03ba\u03b1\u03b9 \u03bf\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03c9\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c1\u03b9 \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03c2 \u03bf\u03c5\u03ba \u03b7\u03b8\u03b5\u03bb\u03b7\u03c3\u03b1\u03c2 \u03bf\u03c5\u03b4\u03b5 \u03b5\u03c5\u03b4\u03bf\u03ba\u03b7\u03c3\u03b1\u03c2 \u03b1\u03b9\u03c4\u03b9\u03bd\u03b5\u03c2 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03bf\u03bd \u03bd\u03bf\u03bc\u03bf\u03bd \u03c0\u03c1\u03bf\u03c3\u03c6\u03b5\u03c1\u03bf\u03bd\u03c4\u03b1\u03b9<\/td>\n\u03b1\u03bd\u03c9\u03c4\u03b5\u03c1\u03bf\u03bd \u03bb\u03b5\u03b3\u03c9\u03bd \u03bf\u03c4\u03b9 \u03b8\u03c5\u03c3\u03b9\u03b1\u03bd \u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03b1\u03bd \u03ba\u03b1\u03b9 \u03bf\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03c9\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c1\u03b9 \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1\u03c2 \u03bf\u03c5\u03ba \u03b7\u03b8\u03b5\u03bb\u03b7\u03c3\u03b1\u03c2 \u03bf\u03c5\u03b4\u03b5 \u03b5\u03c5\u03b4\u03bf\u03ba\u03b7\u03c3\u03b1\u03c2 \u03b1\u03b9\u03c4\u03b9\u03bd\u03b5\u03c2 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03bf\u03bd \u03bd\u03bf\u03bc\u03bf\u03bd \u03c0\u03c1\u03bf\u03c3\u03c6\u03b5\u03c1\u03bf\u03bd\u03c4\u03b1\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
then he says, \u201cHere I am: I have come to do your will.\u201d \u00a0He does away with the first to establish the second.<\/td>\nThen said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

Net Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03c4\u1f79\u03c4\u03b5 \u03b5\u1f34\u03c1\u03b7\u03ba\u03b5\u03bd\u0387 \u1f30\u03b4\u03bf\u1f7a \u1f25\u03ba\u03c9 \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 \u03c4\u1f78 \u03b8\u1f73\u03bb\u03b7\u03bc\u03b1 \u03c3\u03bf\u03c5. \u1f00\u03bd\u03b1\u03b9\u03c1\u03b5\u1fd6 \u03c4\u1f78 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u1f35\u03bd\u03b1 \u03c4\u1f78 \u03b4\u03b5\u1f7b\u03c4\u03b5\u03c1\u03bf\u03bd \u03c3\u03c4\u1f75\u03c3\u1fc3<\/td>\n\u03c4\u03bf\u03c4\u03b5 \u03b5\u03b9\u03c1\u03b7\u03ba\u03b5\u03bd \u03b9\u03b4\u03bf\u03c5 \u03b7\u03ba\u03c9 \u03c4\u03bf\u03c5 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03b9 \u03bf \u03b8\u03b5\u03bf\u03c2 <\/strong>\u03c4\u03bf \u03b8\u03b5\u03bb\u03b7\u03bc\u03b1 \u03c3\u03bf\u03c5 \u03b1\u03bd\u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u03b9\u03bd\u03b1 \u03c4\u03bf \u03b4\u03b5\u03c5\u03c4\u03b5\u03c1\u03bf\u03bd \u03c3\u03c4\u03b7\u03c3\u03b7<\/td>\n\u03c4\u03bf\u03c4\u03b5 \u03b5\u03b9\u03c1\u03b7\u03ba\u03b5\u03bd \u03b9\u03b4\u03bf\u03c5 \u03b7\u03ba\u03c9 \u03c4\u03bf\u03c5 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03b9 \u03bf \u03b8\u03b5\u03bf\u03c2 <\/strong>\u03c4\u03bf \u03b8\u03b5\u03bb\u03b7\u03bc\u03b1 \u03c3\u03bf\u03c5 \u03b1\u03bd\u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u03b9\u03bd\u03b1 \u03c4\u03bf \u03b4\u03b5\u03c5\u03c4\u03b5\u03c1\u03bf\u03bd \u03c3\u03c4\u03b7\u03c3\u03b7<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
Hebrews 10:10 (NET)<\/td>\n\n

Hebrews 10:10 (KJV)<\/p>\n<\/td>\n<\/tr>\n

By his will we have been made holy (\u1f21\u03b3\u03b9\u03b1\u03c3\u03bc\u1f73\u03bd\u03bf\u03b9,[18]<\/sup><\/a> another form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9) through the offering of the body of Jesus Christ once for all.<\/td>\nBy the which will we are sanctified through the offering of the body of Jesus Christ once for all.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

Net Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03bd \u1fa7 \u03b8\u03b5\u03bb\u1f75\u03bc\u03b1\u03c4\u03b9 \u1f21\u03b3\u03b9\u03b1\u03c3\u03bc\u1f73\u03bd\u03bf\u03b9 \u1f10\u03c3\u03bc\u1f72\u03bd \u03b4\u03b9\u1f70 \u03c4\u1fc6\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u1fb6\u03c2 \u03c4\u03bf\u1fe6 \u03c3\u1f7d\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 \u1f10\u03c6\u1f71\u03c0\u03b1\u03be<\/td>\n\u03b5\u03bd \u03c9 \u03b8\u03b5\u03bb\u03b7\u03bc\u03b1\u03c4\u03b9 \u03b7\u03b3\u03b9\u03b1\u03c3\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b5\u03c3\u03bc\u03b5\u03bd \u03bf\u03b9<\/strong>[19]<\/sup><\/a> \u03b4\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03b1\u03c2 \u03c4\u03bf\u03c5 \u03c3\u03c9\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c4\u03bf\u03c5<\/strong>[20]<\/sup><\/a> \u03b9\u03b7\u03c3\u03bf\u03c5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u03b5\u03c6\u03b1\u03c0\u03b1\u03be<\/td>\n\u03b5\u03bd \u03c9 \u03b8\u03b5\u03bb\u03b7\u03bc\u03b1\u03c4\u03b9 \u03b7\u03b3\u03b9\u03b1\u03c3\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b5\u03c3\u03bc\u03b5\u03bd \u03bf\u03b9 <\/strong>\u03b4\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03b1\u03c2 \u03c4\u03bf\u03c5 \u03c3\u03c9\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b9\u03b7\u03c3\u03bf\u03c5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5 \u03b5\u03c6\u03b1\u03c0\u03b1\u03be<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Atonement, Part 3<\/em><\/a><\/div>\n
Back to Atonement, Part 4<\/em><\/a><\/div>\n
Back to Atonement, Part 5<\/em><\/a><\/div>\n
Back to Atonement, Part 6<\/em><\/a><\/div>\n
Back to Atonement, Part 7<\/em><\/a><\/div>\n
Back to Atonement, Part 8<\/em><\/a><\/div>\n
Back to Atonement, Part 9<\/em><\/a><\/div>\n
Back to Atonement, Part 10<\/em><\/a><\/div>\n
Back to Atonement, Part 11<\/em><\/a><\/div>\n
Back to A Shadow of the Good Things, Part 1<\/em><\/a><\/div>\n
Back to Who Am I? Part 14<\/em><\/a><\/div>\n
Back to Exploration, Part 8<\/em><\/a><\/div>\n
Back to Antichrist, Part 6<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> Exodus 28:43 (NET)<\/p>\n

<\/a>[2]<\/sup> Exodus 29:1a (NET)<\/p>\n

<\/a>[3]<\/sup> John 7:17 (NET)<\/p>\n

<\/a>[4]<\/sup> \u201cChrist alone\u201d is so much better an expression than \u201cfaith alone\u201d with its scriptural association to dead faith: But would you like evidence, you empty fellow, that faith without works is useless? \u00a0Was not Abraham our father justified by works when he offered Isaac his son on the altar? \u00a0You see that his faith<\/a> was working together with his works and his faith was perfected <\/em>(\u1f10\u03c4\u03b5\u03bb\u03b5\u03b9\u1f7d\u03b8\u03b7, a form of \u03c4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c9<\/a>) by works. \u00a0And the scripture was fulfilled <\/em>(\u1f10\u03c0\u03bb\u03b7\u03c1\u1f7d\u03b8\u03b7, a form of \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9<\/a>) that says, \u201cNow Abraham believed God and it was counted to him for righteousness<\/a>,\u201d and he was called God\u2019s friend. \u00a0You see that a person is justified by works and not by faith alone. \u00a0And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers<\/a> and sent them out by another way? \u00a0For just as the body without the spirit is dead, so also faith without works<\/a> is dead <\/em>[Table<\/a>] (James 2:20-26 NET).<\/p>\n

<\/a>[5]<\/sup> \u201cAll finite provinces of meaning are characterized by a turning away of attention from the reality of everyday life. While there are, of course, shifts in attention within <\/em>everyday life, the shift to a finite province of meaning is of a much more radical kind. A radical change takes place in the tension of consciousness. In the context of religious experience this has been aptly called ‘leaping’. It is important to stress, however, that the reality of everyday life retains its paramount status even as such ‘leaps’ take place.\u201d<\/p>\n

Peter L. Berger and Thomas Luckmann, \u201cThe Social Construction of Reality: A Treatise in the Sociology of Knowledge<\/a>,\u201d 1966, p. 39<\/p>\n

<\/a>[6]<\/sup> \u201cCompared to the reality of everyday life, other realities appear as finite provinces of meaning, enclaves within the paramount reality marked by circumscribed meanings and modes of experience. The paramount reality envelops them on all sides, as it were, and consciousness always returns to the paramount reality as from an excursion.\u201d<\/p>\n

Ibid.<\/em>, p. 39<\/p>\n

<\/a>[7]<\/sup> \u201cClosest to me is the zone of everyday life that is directly accessible to my bodily manipulation. This zone contains the world within my reach, the world in which I act so as to modify its reality, or the world in which I work. In this world of working my consciousness is dominated by the pragmatic motive, that is, my attention to this world is mainly determined by what I am doing, have done or plan to do in it. In this way it is my world par excellence<\/em>.\u201d<\/p>\n

Ibid.<\/em>, p. 36<\/p>\n

<\/a>[8]<\/sup> \u201cThe reality of everyday life is taken for granted as <\/em>reality. It does not require additional verification over and beyond its simple presence. It is simply there<\/em>, as self-evident and compelling facticity. I know <\/em>that it is real. While I am capable of engaging in doubt about its reality, I am obliged to suspend such doubt as I routinely exist in everyday life. This suspension of doubt is so firm that to abandon it, as I might want to do, say, in theoretical or religious contemplation, I have to make an extreme transition. The world of everyday life proclaims itself and, when I want to challenge the proclamation, I must engage in a deliberate, by no means easy effort.\u201d<\/p>\n

Ibid.<\/em>, p. 37<\/p>\n

<\/a>[9]<\/sup> Solomon\u2019s Wealth, Part 4<\/a><\/em>; A Monotonous Cycle, Part 2<\/a><\/em>; A Monotonous Cycle, Part 3<\/a><\/em>; A Monotonous Cycle, Part 5<\/a><\/em>; Who Am I? Part 1<\/a><\/em>; Torture, Part 4<\/a><\/em><\/p>\n

<\/a>[10]<\/sup> John 17:3 (NET)<\/p>\n

<\/a>[11]<\/sup> Galatians 5:22, 23 (NET)<\/p>\n

<\/a>[12]<\/sup> Hebrews 10:24, 25 (NET)<\/p>\n

<\/a>[13]<\/sup> John 3:21 (NET)<\/p>\n

<\/a>[14]<\/sup> Accusative plural feminine\u00a0 form of \u03b8\u03c5\u03c3\u03af\u03b1<\/a><\/p>\n

<\/a>[15]<\/sup> Accusative plural feminine form of \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03ac<\/a><\/p>\n

<\/a>[16]<\/sup> Accusative singular feminine form of \u03b8\u03c5\u03c3\u03af\u03b1<\/a><\/p>\n

<\/a>[17]<\/sup> Accusative singular feminine form of \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03ac<\/a><\/p>\n

<\/a>[18]<\/sup> Perfect passive participle nominative plural masculine form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9<\/a><\/p>\n

<\/a>[19]<\/sup> https:\/\/greekdoc.github.io\/lexicon\/oi.html<\/a><\/p>\n

<\/a>[20]<\/sup> https:\/\/greekdoc.github.io\/lexicon\/to.html#tou<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The next occurrence of \u05db\u05e4\u05e8 (k\u00e2phar), translated atonement, I want to consider on this pilgrimage is found in yeh\u00f4v\u00e2h\u2019s (\u05d9\u05d4\u05d5\u05d4) instruction to Moses (Exodus 29:33 NET): [Aaron and his sons[1]] are to eat those things by which atonement was made … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4425,3833,3834],"tags":[3794,4344,4345,4246,415,4346,4349,4348,222,784,4322,4347],"class_list":["post-10130","post","type-post","status-publish","format-standard","hentry","category-atonement","category-section-four","category-to-make-holy","tag-1-thessalonians-523-24","tag-exodus-291","tag-exodus-291-3","tag-exodus-2933","tag-galatians-522-23","tag-hebrews-101-10","tag-hebrews-1024-25","tag-james-220-26","tag-john-173","tag-john-321","tag-john-717","tag-movies-the-matrix"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/10130","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10130"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/10130\/revisions"}],"predecessor-version":[{"id":30141,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/10130\/revisions\/30141"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10130"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10130"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10130"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}