Atonement, Part 5

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I’ll continue to consider yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]  The atonement of Aaron and his sons continued:

Exodus 29:15-18 (NET)

Leviticus 8:18-21 (NET)
You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, Then he presented the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) ram and Aaron and his sons laid their hands on the head of the ram,
and you are to kill the ram and take its blood and splash it all around on the altar. and he slaughtered it.  Moses then splashed the blood against the altar’s sides.
Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head Then he cut the ram into parts, and Moses offered the head, the parts, and the suet up in smoke,
and burn the whole ram on the altar.  It is a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) to the Lord, a soothing aroma; it is an offering made by fire to the Lord. but the entrails and the legs he washed with water, and Moses offered the whole ram up in smoke on the altar – it was a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) for a soothing aroma, a gift (ʼishshâh, אשה) to the Lord, just as the Lord had commanded Moses.

The burnt offering ram was eaten by no one.  This led me to a discussion between Jesus and one of the experts in the law (γραμματέων, a form of γραμματεύς) on the relative merits of burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα).  Before turning to that I want to survey what the New Testament writers had to say about these experts.

When wise men from the East alarmed Herod with news that a King of the Jews had been born, Herod turned to the chief priests and experts in the law (γραμματεῖς, another form of γραμματεύς) and asked them where the Christ was to be born.[3]  The γραμματεῖς turned to the writing of the prophet Micah (Matthew 2:5, 6 NET):

“In Bethlehem of Judea,” they said, “for it is written this way by the prophet: ‘And you, Bethlehem, in the land of Judah, are in no way least among the rulers of Judah, for out of you will come a ruler who will shepherd my people Israel.’”

Here are two tables comparing the Greek of the New Testament with the Septuagint, and the English translations of the Hebrew (Tanakh) and the Greek (NETS).

Matthew 2:6 (NET Parallel Greek)

Micah 5:2 (Septuagint)
καὶ σὺ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ καὶ σύ Βηθλεεμ οἶκος τοῦ Εφραθα ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ιουδα ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ισραηλ καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῆς ἐξ ἡμερῶν αἰῶνος

Micah 5:2 (Tanakh)

Micah (Michaias) 5:2 (NETS)
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. And you, O Bethlehem, house of Ephratha, are very few in number to be among the thousands of Ioudas; one from you shall come forth for me to become a ruler in Israel, and his goings forth are from of old, from days of yore.

The γραμματεῖς updated the geography from οἶκος τοῦ Εφραθα (“house of Ephratha”) to γῆ Ἰούδα (in the land of Judah).  Where the Hebrew and its Greek translation affirmed that Bethelem was little or “very few” (ὀλιγοστὸς), they denied it: οὐδαμῶς ἐλαχίστη (in no way least).  Where the Hebrew and its Greek translation compared Bethlehem to χιλιάσιν Ιουδα (thousands of Judah), they compared it to ἡγεμόσιν Ἰούδα (rulers of Judah).  The γραμματεῖς left out that this ruler would come forth unto (or, “for”) yehôvâh (יהוה) and that his goings forth have been from of old, from everlasting.

They did recognize that this ruler would shepherd (ποιμανεῖ, a form of ποιμαίνω) the people: He will assume his post and shepherd[4] (râʽâh, ורעה; Septuagint: ποιμανεῖ, a form of ποιμαίνω) the people by the Lord’s (yehôvâh, יהוה) strength…[5]  This ruler who will shepherd or feed the people is none other than yehôvâh (Micah 4:6, 7 Tanakh):

In that day,[6] saith the LORD (yehôvâh, יהוה), will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD (yehôvâh, יהוה) shall reign over them in mount Zion from henceforth, even for ever.

Translations made from contemporary Hebrew, however, imply simultaneously that this ruler is not yehôvâh but one who shall stand and feed…in the majesty of the name of the LORD (yehôvâh, יהוה) his God (ʼĕlôhı̂ym, אלהיו):

Micah 5:4 (Tanakh)

Micah 5:4 (KJV)
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth. And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

The Septuagint was much clearer.

Micah 5:4 (Septuagint)

Micah 5:4 (NETS)
καὶ στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύι κυρίου καὶ ἐν τῇ δόξῃ τοῦ ὀνόματος κυρίου τοῦ θεοῦ αὐτῶν ὑπάρξουσιν[7] διότι νῦν μεγαλυνθήσεται ἕως ἄκρων τῆς γῆς And he shall stand and see and tend his flock in the strength of the Lord.  And they shall exist in the glory of the name of the Lord their God, for now he shall be great to the ends of the earth…

Most references[8] to the experts in the law portray them in opposition to Jesus and the Gospel.  For I tell you, Jesus said, unless your righteousness goes beyond that of the experts in the law (γραμματέων, a form of γραμματεύς) and the Pharisees, you will never enter the kingdom of heaven.[9]  When they heard Jesus’ prophetic parable (Luke 20:9-19) about the vineyard that was taken from the former tenants to be given to others, the experts in the law (γραμματεῖς, another form of γραμματεύς) and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them.  But they were afraid of the people.[10]

What follows is one of a precious few references[11] to one of the experts in the law (γραμματέων, a form of γραμματεύς) who was not in direct opposition to Jesus or the Gospel.  There are so many differences between the NET parallel Greek text and the Stephanus Textus Receptus and Byzantine Majority Text that I’ll present it in tabular form, breaking the table to compare and contrast the Greek texts.

Mark 12:28, 29 (NET)

Mark 12:28, 29 (KJV)
Now one of the experts in the law came and heard them debating.  When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, |ἰδὼν| ὅτι καλῶς ἀπεκρίθη αὐτοῖς ἐπηρώτησεν αὐτόν· ποία ἐστὶν ἐντολὴ πρώτη πάντων και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη πασων εντολη και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη παντων εντολη
Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη ὁ Ἰησοῦς ὅτι πρώτη ἐστίν ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν ο δε ιησους απεκριθη αυτω οτι πρωτη πασων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν ο δε ιησους απεκριθη αυτω οτι πρωτη παντων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν

Here is a comparison of Jesus’ quotation from Deuteronomy.  I wanted to accentuate that it is identical to the Septuagint.

Mark 12:29b, 30 (NET Parallel Greek)

Dueteronomy 6:4b (Septuagint)
ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν

Mark 12:30 (NET)

Mark 12:30 (KJV)
Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη

Here I noticed the differences between Jesus’ words and the Septuagint.

Mark 12:30 (NET Parallel Greek)

Deuteronomy 6:5 (Septuagint)
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου
ἐξ ὅλης τῆς διανοίας ὑμῶν (from Joshua 22:5)

And thou shalt love HaShem thy G-d with all thy heart, and with all thy soul, and with all thy might.[12]  Jesus added διανοίας (a form of διάνοια) from Joshua 22:5 apparently.  He also substituted ἰσχύος (a form of ἰσχύς) for δυνάμεώς (a form of δύναμις).  While ἰσχύος may arguably be more expansive than δυνάμεώς, the alteration prompted me to notice that forms of δύναμις referred to the power of God more often than not in the New Testament.

Only twenty-two[13] of 120 occurrences of forms of δύναμις referred to something other than God’s power.  I found eight of those which referred to human power, three of them only potentially human: The merchants of the earth have gotten rich from the power (δυνάμεως, a form of δύναμις) of [Babylon’s] sensual behavior.[14]  No powers (δυνάμεις, another form of δύναμις) will be able to separate us from the love of God in Christ Jesus our Lord.[15]  Then comes the end, when he hands over[16] the kingdom to God the Father, when he has brought to an end all rule and all authority and power (δύναμιν, another form of δύναμις).[17]

In a parable a man entrusted wealth to his slaves, each according to his ability (δύναμιν, another form of δύναμις).  The churches of Macedonia gave according to their means (δύναμιν, another form of δύναμις) and beyond their means (δύναμιν, another form of δύναμις).[18]  Paul planned to journey to Corinth to find out the power (δύναμιν, another form of δύναμις) of arrogant people.  In the province of Asia Paul and his companions were burdened excessively, beyond [their] strength (δύναμιν, another form of δύναμις) so that [they] would not trust in [themselves] but in God who raises the dead.[19]  And Peter said, Men of Israel, why are you amazed at this?  Why do you stare at us as if we had made this man walk by our own power (δυνάμει, another form of δύναμις) or piety?[20] 

Perhaps Jesus was thinking of the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.[21]  In the Septuagint, however, might was δυνάμει (another form of δύναμις) here but power was ἰσχύι (another form of ἰσχύς).

Mark 12:31-33 (NET)

Mark 12:31-33 (KJV)
The second is: ‘Love your neighbor as yourself.’  There is no other commandment greater than these.” And the second is like, namely this, Thou shalt love thy neighbour as thyself.  There is none other commandment greater than these.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
δευτέρα αὕτη· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν
The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
|καὶ| εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπ᾿ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν θεος και ουκ εστιν αλλος πλην αυτου και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν και ουκ εστιν αλλος πλην αυτου
And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα) and sacrifices.” And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης |τῆς| καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν περισσότερον ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και των θυσιων και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και θυσιων

I noticed that the expert in the law used συνέσεως (a form of σύνεσις) rather than διανοίας (a form of διάνοια).  I don’t know why.  But I can track both words through the New Testament.

Therefore, get your minds (διανοίας, a form of διάνοια) ready for action by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed.[22]  My goal is that their hearts, having been knit together[23] in love, may be encouraged, and that they may have all[24] the riches[25] that assurance brings in their understanding (συνέσεως, a form of σύνεσις) of the knowledge of the mystery of God, namely, Christ,[26] in whom are hidden all the treasures of wisdom and knowledge.[27]

Forms of διάνοια

Forms of σύνεσις
He hath showed strength with his arm; he hath scattered the proud in the imagination (διανοίᾳ) of their hearts.

Luke 1:51 (KJV)

 And all who heard Jesus were astonished at his understanding (συνέσει, another form of σύνεσις) and his answers.

Luke 2:47 (NET)
They are darkened[28] in their understanding (διανοίᾳ), being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ephesians 4:18 (NET)

 For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding (συνέσει, another form of σύνεσις)…

Colossians 1:9 (NET)
And you were at one time strangers and enemies in your minds (διανοίᾳ) as expressed through your evil deeds…

Colossians 1:21 (NET)

 When reading this, you will be able to understand my insight (σύνεσιν, another form of σύνεσις) into this secret of Christ.

Ephesians 3:4 (NET)
…among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind (διανοιῶν, another form of διάνοια), and were by nature children of wrath even as the rest…

Ephesians 2:3 (NET)

 Think about what[29] I am saying and the Lord will give[30] you understanding (σύνεσιν, another form of σύνεσις) of all this.

2 Timothy 2:7 (NET)
Dear friends, this is already the second letter I have written you, in which I am trying to stir up your pure mind (διάνοιαν, another form of διάνοια) by way of reminder:

2 Peter 3:1 (NET)
And we know that the Son of God has come and has given us insight (διάνοιαν, another form of διάνοια) to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.[31]

1 John 5:20 (NET)

If I exclude the quotations which agree with the Septuagint (See Table1 below), I notice a preference in Paul’s writing for forms of σύνεσις when describing the mind or understanding of the new human, while forms of διάνοια described that of the old human.  Luke seemed to follow that convention as well, though Peter and John don’t appear to recognize any such connotations.  Peter’s association with Mark’s Gospel narrative and the fact that he demonstrated no preference for forms of σύνεσις lead me to believe that the law expert’s usage is original, though I can’t exclude editorial commentary by Mark.

I’m hard-pressed to imagine that this law expert had a grasp of the old and new human, but Matthew identified him further as a Pharisee.  It makes me wonder if Pharisees already had similar connotations in mind, forms of σύνεσις for righteous Jews, forms of διάνοια for Gentile sinners.  Luke may have picked up on this through his association with Paul.  But what does it say about Jesus?

Admittedly, the simplest conclusion is that He quoted the Septuagint, but I haven’t noticed such slavish devotion before.  By sticking with διανοιας He may have been communicating to this Pharisee and law expert the impossibility of loving God with a proud, ignorant, stranger, enemy mind full of desires of the flesh and alienated from the life of God.  That certainly reinforces his dictum: You must all be born from above.[32]

I have no clue whether Jesus as a man carried this much foreknowledge around with Him.  I have no doubt the Holy Spirit does (Isaiah 46:9, 10), and knew verbatim what He would inspire Luke and Paul to write.  Jesus was led by the Spirit like no one I have ever known.  Be that as it may, He didn’t question, or quarrel with, the law expert’s use of συνέσεως.

Mark 12:34a (NET)

Mark 12:34a (KJV)
When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.

Paul wrote believers in Rome (Romans 13:8-10 NET):

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.  For the commandments, “Do not commit adultery, do not murder, do not steal,[33] do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”[34]  Love does no wrong to a neighbor.  Therefore love (1 Corinthians 13) is the fulfillment  (Matthew 5:17-20) of the law.

To those of Galatia he wrote (Galatians 5:13-26 NET):

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.  For the whole law can be summed up[35] in a single commandment, namely, “You must love your neighbor as yourself.”[36]  However, if you continually bite and devour one another, beware that you are not consumed by[37] one another.  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for[38] these are in opposition to each other, so that you cannot do what[39] you want.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious:[40] sexual immorality, impurity, depravity, idolatry,[41] sorcery, hostilities, strife,[42] jealousy,[43] outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you,[44] as I had warned you before: Those who practice such things will not inherit the kingdom of God!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.  Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.

I’ll pick this up again in another essay.  A table of Septuagint quotations and tables comparing Revelation 18:3; 1 Corinthians 15:24; 2 Corinthians 1:8, 9; Acts 3:12; Colossians 2:2, 3; Ephesians 4:18; 2 Timothy 2:7; 1 John 5:20; Romans 13:9; Galatians 5:14, 15, 17 and 19-21 in the NET and KJV follow.

Septuagint Quotations
διάνοια

σύνεσις
Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind (διανοίᾳ).’

Matthew 22:37 (NET)

 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness (σύνεσιν, another form of σύνεσις; also Septuagint) of the intelligent.”

1 Corinthians 1:19 (NET)
The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind (διανοίᾳ), and love your neighbor as yourself.”

Luke 10:27 (NET)
For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds (διάνοιαν, another form of διάνοια; also Septuagint) and I will inscribe them on their hearts. And I will be their God and they will be my people.

Hebrews 8:10 (NET)
This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds (διάνοιαν, another form of διάνοια),

Hebrews 10:16 (NET)
Revelation 18:3 (NET)

Revelation 18:3 (KJV)
For all the nations have fallen from the wine of her immoral passion, and the kings of the earth have committed sexual immorality with her, and the merchants of the earth have gotten rich from the power of her sensual behavior. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ἐκ |τοῦ οἴνου| τοῦ θυμοῦ τῆς πορνείας αὐτῆς |πέπτωκαν| πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ᾿ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπωκεν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπτωκασιν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν
1 Corinthians 15:24 (NET)

1 Corinthians 15:24 (KJV)
Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν
2 Corinthians 1:8, 9 (NET)

2 Corinthians 1:8, 9 (KJV)
For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης ἐν τῇ Ἀσίᾳ, ὅτι καθ᾿ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην
Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

Acts 3:12 (NET)

Acts 3:12 (KJV)
When Peter saw this, he declared to the people, “Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power or piety? And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον
Colossians 2:2, 3 (NET)

Colossians 2:2, 3 (KJV)
My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου
in whom are hidden all the treasures of wisdom and knowledge. In whom are hid all the treasures of wisdom and knowledge.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι
Ephesians 4:18 (NET)

Ephesians 4:18 (KJV)
They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων
2 Timothy 2:7 (NET)

2 Timothy 2:7 (KJV)
Think about what I am saying and the Lord will give you understanding of all this. Consider what I say; and the Lord give thee understanding in all things.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν
1 John 5:20 (NET)

1 John 5:20 (KJV)
And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα |γινώσκωμεν| τὸν ἀληθινόν, καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτος ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη αιωνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη η αιωνιος
Romans 13:9 (NET)

Romans 13:9 (KJV)
For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις (καὶ εἴ τις ἑτέρα ἐντολή) ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται [ἐν τῷ]· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως εαυτον το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως σεαυτον
Galatians 5:14, 15 (NET)

Galatians 5:14, 15 (KJV)
For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον
However, if you continually bite and devour one another, beware that you are not consumed by one another. But if ye bite and devour one another, take heed that ye be not consumed one of another.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ᾿ ἀλλήλων ἀναλωθῆτε. ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε

Galatians 5:17 (NET)

Galatians 5:17 (KJV)
For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε

Galatians 5:19-21 (NET)

Galatians 5:19-21 (KJV)
Now the works of the flesh are obvious: sexual immorality, impurity, depravity, Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινα ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια
idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις
envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
φθόνοι, |φόνοι,| μέθαι, κῶμοι καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν, καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Matthew 2:4 (NET)

[4] Translated feed in the KJV and Tanakh.

[5] Micah 5:4a (NET)

[6] But in the last days it shall come to pass, that the mountain of the house of the LORD (yehôvâh, יהוה) shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it (Micah 4:1 Tanakh).

[7] A future active indicative 3rd person plural form of ὑπάρχω.

[8] Matthew 9:2-7; 12:38-42; 15:1-9; 16:21; 17:10-13; 20:18, 19; 21:15, 16; 23:2-13, 15, 23, 25, 27-32; 26:57; 27:41-44; Mark 2:6, 16; 3:22-30; 7:1-13; 8:31; 9:11-27; 10:33, 34; 12:35-40; 14:1, 43-46, 53; 15:1, 30-32; Luke 5:21, 30; 6:7-11; 9:22; 11:53, 54; 15:2-10; 19:47, 48; 20:1-19, 46, 47; 22:2, 66-71; 23:10; John 8:3-11; Acts 4:5-22; 6:12-7:60; 1 Corinthians 1:20-25

[9] Matthew 5:20 (NET)

[10] Luke 20:19 (NET)

[11] Matthew 8:19, 13:52; Luke 20:34-39; Acts 23:9

[12] Deuteronomy 6:5 (Tanakh) Table

[13] Matthew 24:29; Matthew 25:15; Mark 13:25; Luke 10:19; Luke 21:26; Acts 3:12; Romans 8:38; 1 Corinthians 4:19; 1 Corinthians 14:11; 1 Corinthians 15:24; 1 Corinthians 15:56; 2 Corinthians 1:8; 2 Corinthians 8:3; 2 Thessalonians 1:7; Hebrews 7:16; Hebrews 11:34; 1 Peter 3:22; 2 Peter 2:11; Revelation 1:16; Revelation 13:2; Revelation 17:13; Revelation 18:3

[14] Revelation 18:3b (NET)

[15] Romans 8:39b (NET)

[16] The NET parallel Greek text had παραδιδῷ here, a present active indicative 3rd person singular form of παραδίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω, the 2nd aorist active subjunctive 3rd person singular form (KJV: he shall have delivered up).

[17] 1 Corinthians 15:24 (NET)

[18] Here I assume that beyond their means refers to the power of God.

[19] 2 Corinthians 1:9b (NET)

[20] Acts 3:12 (NET)

[21] Zechariah 4:6 (Tanakh)

[22] 1 Peter 1:13 (NET)

[23] The NET parallel Greek text had συμβιβασθέντες, an aorist passive participle nominative plural masculine form of συμβιβάζω, where the Stephanus Textus Receptus and Byzantine Majority Text had συμβιβασθεντων, the aorist passive participle genitive plural masculine form.

[24] The NET parallel Greek text had πᾶν here, a nominative / accusative singular neuter form of πᾶς, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα, the nominative / accusative plural neuter form.

[25] The NET parallel Greek text had πλοῦτος here, the nominative singular masculine form, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον, the accusative singular masculine form.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had και πατρος και του χριστου (KJV: and of the Father, and of Christ) here, where the NET parallel Greek text had simply Χριστοῦ.

[27] Colossians 2:2, 3 (NET)  The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding knowledge, while the NET parallel Greek text did not.

[28] The NET parallel Greek text had ἐσκοτωμένοι here, a perfect passive participle nominative plural masculine form of σκοτόω, where the Stephanus Textus Receptus and Byzantine Majority Text had εσκοτισμενοι, a perfect passive participle nominative plural masculine form of σκοτίζω.

[29] The NET parallel Greek text had ὃ here, the nominative singular neuter form of ὅς, where the Stephanus Textus Receptus and Byzantine Majority Text had α, the nominative / accusative plural neuter form.

[30] The NET parallel Greek text had δώσει here, a future active indicative 3rd person singular form of δίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη, a 2nd aorist active 3rd person singular form in the subjunctive or optative mood dependent on accent marks which are not present in either of the texts I use.

[31] The Byzantine Majority Text had η preceding eternal and life; the Stephanus Textus Receptus had it preceding life only.  The NET parallel Greek text had neither.

[32] John 3:7b (NET)

[33] The Stephanus Textus Receptus and Byzantine Majority Text had ου ψευδομαρτυρησεις (KJV: Thou shalt not bear false witness). The NET parallel Greek text did not.

[34] The Stephanus Textus Receptus had εαυτον here, the 3rd person accusative singular masculine form of ἑαυτοῦ. The NET parallel Greek text and Byzantine Majority Text had σεαυτον, the 2nd person accusative singular masculine form of σεαυτοῦ.

[35] The NET parallel Greek text and NA28 had πεπλήρωται here, a perfect middle indicative 3rd person plural form of πληρόω, where the Stephanus Textus Receptus and Byzantine Majority Text had πληρουται, a present passive indicative 3rd person singular form.

[36] The NET parallel Greek text and NA28 had σεαυτον here, the 2nd person accusative singular masculine form of σεαυτοῦ, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον, the 3rd person accusative singular masculine form of ἑαυτοῦ.

[37] The NET parallel Greek text and NA28 had ὑπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπο.

[38] The NET parallel Greek text and NA28 had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

[39] The NET parallel Greek text and NA28 had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

[40] The Stephanus Textus Receptus and Byzantine Majority Text had μοιχεια (KJV: adultery) at the beginning of this list. The NET parallel Greek text and NA28 did not.

[41] The NET parallel Greek text and NA28 had εἰδωλολατρία here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλολατρεια.

[42] The NET parallel Greek text and NA28 had ἔρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερεις.

[43] The NET parallel Greek text and NA28 had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλοι.

[44] The Stephanus Textus Receptus and Byzantine Majority Text connected these clauses with the conjunction και. The NET parallel Greek text and NA28 did not.

Atonement, Part 4

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I’ll continue to consider yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]  The atonement of Aaron and his sons continued:

Exodus 29:10-14 (NET)

Leviticus 8:14-17 (NET)
You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put their hands on the head of the bull. Then [Moses] brought near the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull and Aaron and his sons laid their hands on the head of the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull,
You are to kill the bull before the Lord at the entrance to the tent of meeting and he slaughtered it.  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, and he poured out the rest of the blood at the base of the altar and so consecrated (qâdash, ויקדשהו; Septuagint: ἡγίασεν, another form of ἁγιάζω) it to make atonement (kâphar, לכפר; Septuagint: ἐξιλάσασθαι, a form of ἐξιλάσκομαι) on it.
and take some of the blood of the bull and put it on the horns of the altar with your finger; all the rest of the blood you are to pour out at the base of the altar.
You are to take all the fat that covers the entrails, and the lobe that is above the liver, and the two kidneys and the fat that is on them, and burn them on the altar. Then he took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, and Moses offered it all up in smoke on the altar,
But the meat of the bull, its skin, and its dung you are to burn up outside the camp.  It is the purification offering (chaṭṭâʼâh, חטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία). but the rest of the bull – its hide, its flesh, and its dung – he completely burned up outside the camp just as the Lord (yehôvâh, יהוה) had commanded Moses.

The sin offering bull was eaten by no one.  The Hebrew word translated holy in the clause for they are holy was קדש (qôdesh).  In the Septuagint קדש (qôdesh) was translated ἅγια (a form of ἅγιος).

But now Christ has come as the high priest of the good things to come.[3]  He passed through the greater and more perfect tent not made with hands, that is, not of this creation, and he entered once for all into the most holy place (ἅγια, a form of ἅγιος) not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.[4]

The Greek word translated more perfect was τελειοτέρας (a form of τέλειος).  Later in the same chapter the author located that more perfect tent beyond the phrase not of this creation (Hebrews 9:24-28 NET):

For Christ did not enter a sanctuary (ἅγια, a form of ἅγιος) made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God’s presence for us.  And he did not enter to offer himself again and again, the way the high priest enters the sanctuary (ἅγια, a form of ἅγιος) year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world.  But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.  And just as people are appointed to die once, and then to face judgment, so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.

I got a little obsessed (See Table1 below) convincing myself that πολλῶν ἀνενεγκεῖν ἁμαρτίας (to bear the sins of many) was the referent of χωρὶς ἁμαρτίας, but did eventually come to the conclusion that not to bear sin was a better translation of χωρὶς ἁμαρτίας than the more literal without sin (KJV).[5]    The phrase to bear (ἀνενεγκεῖν, a form of ἀναφέρω) the sins of many was an allusion to Isaiah’s prophecy.

Isaiah 53:12 (NET) Hebrews 9:28 (NET Parallel Greek) Isaiah 53:12 (Septuagint)

Isaiah 53:12 (Tanakh)
…he lifted up the sin of many… πολλῶν ἀνενεγκεῖν[6] ἁμαρτίας ἁμαρτίας πολλῶν ἀνήνεγκεν[7] …he bare the sin of many…

The Hebrew word translated ἀνήνεγκεν in the Septuagint was נשׁא (nâśâʼ), which brought me back to the long name of God: And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving (nâśâʼ, נשׁא; Septuagint: ἀφαιρῶν, a form of ἀφαιρέω) iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’[8]  The author of Hebrews concluded (Hebrews 10:15-18 NET):

And the Holy Spirit also witnesses to us, for after saying,[9] “This is the covenant that I will establish with them after those days, says the Lord.  I will put my laws on their hearts and I will inscribe them on their minds,”[10] then he says, “Their sins and their lawless deeds I will remember[11] no longer.”  Now where there is forgiveness of these, there is no longer any offering for sin.

Dear friends, we are God’s children now, John wrote, and what we will be has not yet been revealed.  We know[12] that whenever it is revealed we will be like him, because we will see him just as he is.  And everyone who has this hope focused on him purifies himself, just as Jesus is pure.[13]  The Greek word translated purifies was ἁγνίζει (a form of ἁγνίζω).  It had a very specific meaning.  Now the Jewish feast of Passover was near, and many people went up to Jerusalem from the rural areas before the Passover to cleanse (ἁγνίσωσιν, another form of ἁγνίζω) themselves ritually.[14]

There were rituals to perform.  We have four men who have taken a vow, the brothers in Jerusalem instructed Paul, take them and purify (ἁγνίσθητι, another form of ἁγνίζω) yourself along with them and pay their expenses, so that they may have their heads shaved.[15]  Then Paul took the men the next day, and after he had purified (ἁγνισθείς, another form of ἁγνίζω) himself along with them, he went to the temple and gave notice of the completion of the days of purification (ἁγνισμοῦ, a form of ἁγνισμός), when the sacrifice would be offered for each of them.[16]  But I will strongly suggest that those rituals relate only tangentially to John’s use of ἁγνίζει above.

You have purified (ἡγνικότες, another form of ἁγνίζω) your souls by obeying (ὑπακοῇ, a form of ὑπακοή) the truth,[17] Peter wrote.  The Stephanus Textus Receptus and the Byzantine Majority Text had δια πνευματος here as well, translated through the Spirit (KJV).  The clue John left that he meant something other than established ritual was καθώς ἐστιν (literally, “just as he is”), translated just as Jesus is pure.  To walk just as Jesus walked is to be led by the Holy Spirit.  For all who are led by the Spirit of God are the sons of God.[18]  But I say, live by the Spirit and you will not carry out the desires of the flesh.[19]

John described a new covenant purification ritual, if you will, previously (1 John 1:8-2:2 NET):

If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.  (My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Everyone who practices sin also practices lawlessness, John continued, indeed, sin is lawlessness.  And you know that Jesus was revealed to take away sins,[20] and in him there is no sin.  Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.  Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.[21]  The Greek words translated practices above were not forms of πράσσω but forms of ποιέω.  The one who [does] (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous.

The One who does righteousness is the Holy Spirit.  He fills the new human born of God from above with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness[22] and self-control.[23]  By his will we have been made holy[24] through the offering of the body of Jesus Christ once for all.[25]  And the second point is like it: The “God of peace…will in fact do (ποιήσει, another form of ποιέω) this”:[26] make you completely holy and [keep] your spirit and soul and body…entirely blameless at the coming of our Lord Jesus Christ[27] because He is trustworthy (πιστὸς, a form of πιστός).  I want to be one who [does] (ποιῶν, a form of ποιέω) the truth [who] comes to the light, so that it may be plainly evident that [my] deeds have been done in God.[28]

The one who practices sin is of the devil, John continued, because the devil has been sinning from the beginning.  For this purpose the Son of God was revealed: to destroy the works of the devil.  Everyone who has been fathered by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.[29]

The one who [does] (ποιεῖ, another form of ποιέω) sin is of the devil.  This is the old human: You were taught with reference to your former way of life to lay aside the old (παλαιὸν, a form of παλαιός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new (καινὸν, a form of καινός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who has been created in God’s image – in righteousness and holiness that comes from truth.[30]  So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.[31]

Though the new human is not able to sin, because he has been fathered by God, at any given moment one born from above might revert to walking according to the flesh, the old human, sin personified (Romans 7:14-23; 8:1-4 NET):

For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin.  For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate.  But if I do what I don’t want, I agree that the law is good.  But now it is no longer me doing it, but sin that lives in me.  For I know that nothing good lives in me, that is, in my flesh.  For I want to do the good, but I cannot[32] do it.  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

So, I find the law that when I want to do good, evil is present with me.  For I delight in the law of God in my inner being.  But I see a different law in my members waging war against the law of my mind and making me captive to[33] the law of sin that is in my members…

There is therefore now no condemnation for those who are in Christ Jesus.[34]  For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.  For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Endure your suffering as discipline,[35] the author of Hebrews wrote.  Actually, your suffering was added by the translators.  The NET parallel Greek text and the Byzantine Majority Text began with εἰς.  A more literal translation would be “Into (or, unto) discipline endure.”  (The Stephanus Textus Receptus began with ει, translated If ye endure chastening.)  What one endures unto discipline was clearer a few verses prior (Hebrews 12:3 NET):

Think of him who endured such opposition against himself[36] by sinners, so that you may not grow weary in your souls and give up.

When I think of Jesus I think of others in opposition to Him, the sin in his own flesh was so marvelously controlled.  The old human has been the most obvious, nearest and dearest sinner whose opposition has been mine to endure.

A table of the occurrences of χωρὶς in the New Testament and its translation in the NET and KJV, and nine tables comparing Hebrews 9:24-28; 1 John 3:2-9; Galatians 5:22-23; Hebrews 10:10; Romans 7:25; Romans 7:14-23; Romans 8:1-4; Hebrews 12:7 and 12:3 in the NET and KJV follow.  I broke the latter tables when the NET parallel Greek text differed from the Stephanus Textus Receptus or the Byzantine Majority Text.

χωρὶς in the New Testament
Reference Greek NET KJV
Matthew 13:34 χωρὶς παραβολῆς without a parable without a parable
Matthew 14:21 χωρὶς γυναικῶν Not counting women beside women
Matthew 15:38 χωρὶς παιδίων (NET) / χωρις γυναικων (Stephanus Textus Receptus) Not counting children beside women
Mark 4:34 χωρὶς δὲ παραβολῆς without a parable without a parable
Luke 6:49 χωρὶς θεμελίου without a foundation without a foundation
John 1:3 χωρὶς αὐτοῦ apart from him without him
John 15:5 χωρὶς ἐμοῦ apart from me without me
John 20:7 χωρὶς by itself by itself
Romans 3:21 χωρὶς νόμου apart from the law without the law
Romans 3:28 χωρὶς ἔργων νόμου apart from the works of the law without the deeds of the law
Romans 4:6 χωρὶς ἔργων apart from works without works
Romans 7:8 χωρὶς γὰρ νόμου For apart from the law For without the law
Romans 7:9 χωρὶς νόμου apart from the law without the law
Romans 10:14 χωρὶς κηρύσσοντος without someone preaching without a preacher
1 Corinthians 4:8 χωρὶς ἡμῶν without us without us
1 Corinthians 11:11 χωρὶς ἀνδρὸς (NET) / χωρὶς γυναικὸς (Stephanus Textus Receptus) independent of man without the woman
χωρὶς γυναικὸς (NET) / χωρὶς ἀνδρὸς (Stephanus Textus Receptus) independent of woman without the man
2 Corinthians 11:28 χωρὶς τῶν παρεκτὸς Apart from other things Beside those things that are without
2 Corinthians 12:3 χωρὶς τοῦ σώματος (NET) / εκτος του σωματος (Stephanus Textus Receptus) apart from the body out of the body
Ephesians 2:12 χωρὶς Χριστοῦ without the Messiah without Christ
Philippians 2:14 χωρὶς γογγυσμῶν without grumbling without murmurings
1 Timothy 2:8 χωρὶς ὀργῆς without anger without wrath
1 Timothy 5:21 χωρὶς προκρίματος without prejudice without preferring one before another
Philemon 1:14 χωρὶς δὲ τῆς σῆς γνώμης However, without your consent But without thy mind
Hebrews 4:15 χωρὶς ἁμαρτίας yet without sin yet without sin
Hebrews 7:7 χωρὶς δὲ πάσης ἀντιλογίας Now without dispute And without all contradiction
Hebrews 7:20 χωρὶς ὁρκωμοσίας[37] done without a sworn affirmation without an oath
without a sworn affirmation without an oath (verse 21)
Hebrews 9:7 χωρὶς αἵματος without blood without blood
Hebrews 9:18 οὐδὲ…χωρὶς αἵματος / ουδ…χωρις αιματος (Stephanus Textus Receptus) with blood neither…without blood
Hebrews 9:22 χωρὶς αἱματεκχυσίας without the shedding of blood without shedding of blood
Hebrews 9:28 χωρὶς ἁμαρτίας not to bear sin without sin
Hebrews 10:28 χωρὶς οἰκτιρμῶν without mercy without mercy
Hebrews 11:6 χωρὶς δὲ πίστεως Now without faith But without faith
Hebrews 11:40 μὴ χωρὶς ἡμῶν together with us without us…not
Hebrews 12:8 χωρίς ἐστε παιδείας you do not experience discipline be without chastisement
Hebrews 12:14 οὗ χωρὶς for without it without which
James 2:18 χωρὶς τῶν ἔργων without works without thy works
James 2:20 χωρὶς τῶν ἔργων without works without works
James 2:26 χωρὶς πνεύματος without the spirit without the spirit
χωρὶς ἔργων / χωρὶς τῶν ἔργων (Stephanus Textus Receptus) without works without works
Hebrews 9:24-28 (NET)

Hebrews 9:24-28 (KJV)
For Christ did not enter a sanctuary made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God’s presence for us. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾿ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων
And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
for then he would have had to suffer again and again since the foundation of the world.  But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται
And just as people are appointed to die once, and then to face judgment, And as it is appointed unto men once to die, but after this the judgment:
so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. ουτως ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν ουτως και ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν
1 John 3:2-9 (NET)

1 John 3:2-9 (KJV)
Dear friends, we are God’s children now, and what we will be has not yet been revealed.  We know that whenever it is revealed we will be like him, because we will see him just as he is. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν
And everyone who has this hope focused on him purifies himself, just as Jesus is pure. And every man that hath this hope in him purifieth himself, even as he is pure.
Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin. And ye know that he was manifested to take away our sins; and in him is no sin.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν
Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
The one who practices sin is of the devil, because the devil has been sinning from the beginning.  For this purpose the Son of God was revealed: to destroy the works of the devil. He that committeth sin is of the devil; for the devil sinneth from the beginning.  For this purpose the Son of God was manifested, that he might destroy the works of the devil.
Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Galatians 5:22, 23 (NET)

Galatians 5:22, 23 (KJV)
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
gentleness, and self-control.  Against such things there is no law. Meekness, temperance: against such there is no law.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πραΰτης ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος

Hebrews 10:10 (NET)

Hebrews 10:10 (KJV)
By his will we have been made holy through the offering of the body of Jesus Christ once for all. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος του ιησου χριστου εφαπαξ εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος ιησου χριστου εφαπαξ
Romans 7:25 (NET)

Romans 7:25 (KJV)
Thanks be to God through Jesus Christ our Lord!  So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. I thank God through Jesus Christ our Lord.  So then with the mind I myself serve the law of God; but with the flesh the law of sin.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
χάρις τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ῎Αρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοὶ_ δουλεύω νόμῳ θεοῦ τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας

Romans 7:14-23 (NET)

Romans 7:14-23 (KJV)
For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. For we know that the law is spiritual: but I am carnal, sold under sin.
For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
But if I do what I don’t want, I agree that the law is good. If then I do that which I would not, I consent unto the law that it is good.
But now it is no longer me doing it, but sin that lives in me. Now then it is no more I that do it, but sin that dwelleth in me.
For I know that nothing good lives in me, that is, in my flesh.  For I want to do the good, but I cannot do it. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω
For I do not do the good I want, but I do the very evil I do not want! For the good that I would I do not: but the evil which I would not, that I do.
Now if I do what I do not want, it is no longer me doing it but sin that lives in me. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
So, I find the law that when I want to do good, evil is present with me. I find then a law, that, when I would do good, evil is present with me.
For I delight in the law of God in my inner being. For I delight in the law of God after the inward man:
But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσιν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντα με |ἐν| τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσιν μου βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με εν τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου
Romans 8:1-4 (NET)

Romans 8:1-4 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα
For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Hebrews 12:7 (NET)

Hebrews 12:7 (KJV)
Endure your suffering as discipline; God is treating you as sons.  For what son is there that a father does not discipline? If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰς παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός. τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ ει παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ εστιν υιος ον ου παιδευει πατηρ εις παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ υιος εστιν ον ου παιδευει πατηρ
Hebrews 12:3 (NET)

Hebrews 12:3 (KJV)
Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς |ἑαυτὸν| ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] The Greek word translated to come in the NET parallel Greek text was γενομένων (a form of γίνομαι).  In the Stephanus Textus Receptus and the Byzantine Majority texts it was μελλοντων (a form of μέλλω). Table

[4] Hebrews 9:11,12 (NET)

[5] NET note (34): “Grk ‘without sin,’ but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.”  My actual question was whether χωρὶς ἁμαρτίας (without sin) referred to those who eagerly await him.  I didn’t discover anything that would allow me to propose that argument in the face of those who know Greek syntax better than I do.

[6] A 2nd aorist active infinitive form of the verb ἀναφέρω

[7] An aorist active indicative 3rd person singular form of the verb ἀναφέρω

[8] Exodus 34:6, 7 (Tanakh)

[9] The NET parallel Greek text had εἰρηκέναι here, a perfect active infinitive form of ῥέω according to the Koine Greek Lexicon (a form of ἐρέω according to BibleHub).  The Stephanus Textus Receptus and Byzantine Majority Text had προειρηκεναι, a perfect active infinitive form of προερέω.

[10] The NET parallel Greek text had διάνοιαν here, an accusative singular feminine form of διάνοια.  The Stephanus Textus Receptus and Byzantine Majority Text had διανοιων, a genitive plural feminine form of διάνοια according to the Koine Greek Lexicon.

[11] The NET parallel Greek text had μνησθήσομαι here, a form of μιμνήσκω in the indicative mood (though the word “μνησθήσομαι” in the parallel Greek text of the NET for Hebrews 10:17 highlights as, and links to, μνάομαι).  The Stephanus Textus Receptus and Byzantine Majority Text had μνησθω, another form of μιμνήσκω in the subjunctive mood, the same as the Septuagint and the full quotation in Hebrews 8:11, 12.
In the Septuagint and the full quotation this is not an issue: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action” (from Subjunctive Mood).  Isolated as it is in verse 17, however, μὴ μνησθω ἔτι would mean something like “I might remember no longer” while μὴ μνησθήσομαι ἔτι would translate “I will remember no longer.”

[12] In the Stephanus Textus Receptus and the Byzantine Majority Text this clause began with δε (KJV: but).  It is absent in the NET parallel Greek text.

[13] 1 John 3:2, 3 (NET)

[14] John 11:55 (NET)

[15] Acts 21:23b, 24a (NET)

[16] Acts 21:26 (NET)

[17] 1 Peter 1:22a (NET)

[18] Romans 8:14 (NET)

[19] Galatians 5:16 (NET)

[20] The Stephanus Textus Receptus and Byzantine Majority Text had αμαρτιας ημων here (KJV: our sins).  The NET parallel Greek text had simply αμαρτιας.

[21] 1 John 3:4-7 (NET)

[22] The NET parallel Greek text and NA28 had πραΰτης here, which was also spelled πραοτης in the Stephanus Textus Receptus and Byzantine Majority Text.

[23] Galatians 5:22, 23 (NET)

[24] The Stephanus Textus Receptus and Byzantine Majority Text had οι here, which was absent from the NET parallel Greek text.

[25] Hebrews 10:10 (NET)

[26] 1 Thessalonians 5:24 (NET)

[27] 1 Thessalonians 5:23 (NET)

[28] John 3:21 (NET)

[29] 1 John 3:8, 9 (NET)

[30] Ephesians 4:22-24 (NET)

[31] Romans 7:25b (NET)

[32] The NET parallel Greek text had οὔ here where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω.

[33] The NET parallel Greek text and Byzantine Majority Text had ἐν here where the Stephanus Textus Receptus did not.

[34] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) while the NET parallel Greek text did not.

[35] Hebrews 12:7a (NET)

[36] The NET parallel Greek text had ἑαυτὸν here where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.

[37] The second occurrence of χωρὶς ὁρκωμοσίας was in verse 21 of the Stephanus Textus Receptus and King James translation, while both were in verse 20 in the NET parallel Greek text and Byzantine Majority Text.

Atonement, Part 3

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I’ll continue to consider yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]

The Hebrew word translated to consecrate was למלא (mâlêʼ).  In the Septuagint למלא (mâlêʼ) was translated τελειῶσαι τὰς χεῖρας, “validate their hands” in an English translation of the Septuagint (NETS).  And τελειῶσαι (a form of τελειόω) was translated to perfect in: 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.[3]

There isn’t a lot of wiggle room in the meaning of τελειῶσαι here.  If the sacrifices had perfected those who came to worship, the sacrifices would have ceased to be offered long before the temple was destroyed: 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?[4]  John wrote (1 John 1:5-2:6 NET):

Now this is the gospel message[5] we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus[6] his Son cleanses us from all sin.  If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.  (My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Now by this we know that we have come to know God: if we keep (τηρῶμεν, a form of τηρέω) his commandments.  The one who says “I have come to know God” and yet does not keep (τηρῶν, another form of τηρέω) his commandments is a liar, and the truth is not in such a person.  But whoever obeys (τηρῇ, another form of τηρέω) his word, truly in this person the love of God has been perfected (τετελείωται, another form of τελειόω).  By this we know that we are in him.  The one who says he resides in God ought (ὀφείλει,[7] a form of ὀφείλω) himself to walk[8] just as Jesus walked.

If I fall back on my own strength the obligation to walk just as Jesus walked will fill me first with fear, then defensiveness, anger and eventually a pervasive desire to “chuck this whole religion thing.”  So I plan to be very gentle with myself.  I want to keep foremost in my mind the two points from the previous essay: 1) By his will we have been made holy through the offering of the body of Jesus Christ once for all;[9] and, 2) he will in fact do this:[10] …make you completely holy and…[keep] your spirit and soul and body…entirely blameless at the coming of our Lord Jesus Christ.[11]

If I’m honest my fear stems from my offended pride when I fail to walk just as Jesus walked in my own strength.  So I want to consider that pride.  Aaron and his sons[12] were commanded to eat those things by which atonement was made to consecrate and to set them apart.  No one else could eat them, for they are holy.  For the moment it doesn’t really matter whether they meant the things by which atonement was made or Aaron and his sons or all of the above.  In any case Aaron and his sons were distinguished from everyone else in Israel by this holiness.  But how proud could they be about that?

Exodus 29:4-9 (NET)

Leviticus 8:6-13 (NET)
You are to present Aaron and his sons at the entrance of the tent of meeting.  You are to wash them with water… So Moses brought Aaron and his sons forward and washed them with water.
…and take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. Then he put the tunic on Aaron, wrapped the sash around him, and clothed him with the robe.  Next he put the ephod on him and placed on him the decorated band of the ephod, and fastened the ephod closely to him with the band.
Exodus 28:30 He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
You are to put the turban on his head and put the holy diadem on the turban. Finally, he set the turban on his head and attached the gold plate, the holy diadem, to the front of the turban just as the Lord (yehôvâh, יהוה) had commanded Moses.
Exodus 30:22-33 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated (qâdash, ויקדש; Septuagint: ἡγίασεν, another form of ἁγιάζω) them.
Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate (qâdash, לקדשם; Septuagint: ἡγίασεν, another form of ἁγιάζω) them.
You are to take the anointing oil and pour it on his head and anoint him. He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate (qâdash, לקדשו; Septuagint: ἡγίασεν, another form of ἁγιάζω) him.
You are to present his sons and clothe them with tunics… Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, and wrapped headbands on them just as the Lord (yehôvâh, יהוה) had commanded Moses.
…and wrap the sashes around Aaron and his sons and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance.  Thus you are to consecrate (mâlêʼ, ומלאת: Septuagint: τελειώσεις,[13] another form of τελειόω) Aaron and his sons.

Aaron and his sons were distinguished in holiness because they stood there while Moses performed yehôvâh’s prescribed rituals to them and around them.  Now to the one who works, Paul wrote believers in Rome, his pay is not credited due to grace but due to obligation (ὀφείλημα) [Table].  But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.[14]  The Pharisees on the other hand said, None of the rulers or the Pharisees have believed in [Jesus], have they?  But this rabble who do not know the law are accursed![15]

This is very interesting in this context.  The priests were made holy by atonement rituals prescribed by yehôvâh.  The only holiness the Pharisees could legitimately[16] claim was atonement made by priests performing rituals prescribed by yehôvâh.  Yet they distinguished themselves from the rabble[17] (ὄχλος) here, not by these rituals, but by knowledge of the law.  To seek out some other distinction was a tacit acknowledgement that the law was completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.  So in a sense they were on the right track as it pertained to recognizing a need.

I don’t intend to minimize the value of knowing the law as a means to knowing the only true God, and Jesus Christ, whom [He] sent.[18]  As the Psalmist wrote (Psalm 119:33-40 Tanakh):

Teach me, O LORD (yehôvâh,יהוה), the way of thy statutes; and I shall keep it unto the end.

Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.

Make me to go in the path of thy commandments; for therein do I delight.

Incline my heart unto thy testimonies, and not to covetousness.

Turn away mine eyes from beholding vanity; and quicken thou me in thy way.

Stablish thy word unto thy servant, who is devoted to thy fear.

Turn away my reproach which I fear: for thy judgments are good.

Behold, I have longed after thy precepts: quicken me in thy righteousness.

But to claim knowledge of the law as a means of distinction, rendering one more holy than one who does not know it, is to not know the law: For all who rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”[19]  Cursed be he that confirmeth not the words of this law to do them.  And all the people shall say: Amen.[20]  For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.[21]

Cursed in the phrase Cursed is everyone was ἐπικατάρατος in Greek.  The Greek word translated accursed in this rabble who do not know the law are accursed was ἐπάρατοι (a form of ἐπικατάρατος).  In other words, those who know the law are as accursed as those who do not because… (Romans 3:10-18 NET):

…just as it is written: “There is no one righteous, not even one, there is no one who understands, there is no one who seeks God.  All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”[22]

“Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.”[23]

“Their mouths are full of cursing and bitterness.”[24]

“Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known.”[25]

“There is no fear of God before their eyes.”[26]

So how proud should I, a Gentile, be, recognizing that: 1) by [Israel’s] transgression salvation has come to the Gentiles, to make Israel jealous;[27] 2) They were broken off because of their unbelief, but [I] stand by faith; Do not be arrogant, but fear; For if God did not spare the natural branches, perhaps he will not spare [me];[28] 3) [I] have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for [my] sins, and not only for [my] sins but also for the whole world;[29] and, 4) Jesus Christ the righteous One promised, “And I, when I am lifted up from the earth, will draw all people to myself”[30]?

It is past time that I give up my pride, quit trying to distinguish myself from others by some holiness I have achieved rather than received, and start gathering with Jesus rather than scattering (Matthew 12:30-32).  So then, it does not depend on human desire or exertion, but on God who shows mercy.[31]  Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy.  For God has consigned all people to disobedience so that he may show mercy to them all.[32]

The righteous never expected to keep the law in his or her own strength but in the power and presence of God (Psalm 51 Tanakh):

Have mercy upon me, O God (ʼĕlôhı̂ym, אלהים), according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions (Table).

Wash me throughly from mine iniquity, and cleanse me from my sin (Table).

For I acknowledge my transgressions: and my sin is ever before me (Table).

Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest (Table).

Behold, I was shapen in iniquity; and in sin did my mother conceive me [Table] (Genesis 5:1-5; Romans 5:12-21).

Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.

Hide thy face from my sins, and blot out all mine iniquities.

Create in me a clean heart, O God (ʼĕlôhı̂ym, אלהים); and renew a right spirit within me.

Cast me not away from thy presence; and take not thy holy spirit from me (Table).

Restore unto me the joy of thy salvation; and uphold me with thy free spirit (Table).

Then will I teach transgressors thy ways; and sinners shall be converted unto thee.

Deliver me from bloodguiltiness, O God (ʼĕlôhı̂ym, אלהים), thou God (ʼĕlôhı̂ym, אלהי) of my salvation: and my tongue shall sing aloud of thy righteousness.

O Lord (ʼădônây, אדני), open thou my lips; and my mouth shall shew forth thy praise.

For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.

The sacrifices of God (ʼĕlôhı̂ym, אלהים) are a broken spirit: a broken and a contrite heart, O God (ʼĕlôhı̂ym, אלהים), thou wilt not despise.

Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.

Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

A table comparing the NET and KJV translation of 1 John 1:5-2:6 follows.  I broke the table whenever the NET parallel Greek text differed from the Stephanus Textus Receptus or the Byzantine Majority Text.

1 John 1:5-2:6 (NET)

1 John 1:5-2:6 (KJV)
Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾿ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία |ἐν αὐτῷ| οὐκ ἔστιν  οὐδεμία και αυτη εστιν η επαγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια και εστιν αυτη η αγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια
If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ᾿ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας
If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. If we say that we have no sin, we deceive ourselves, and the truth is not in us.
But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
If we say we have not sinned, we make him a liar and his word is not in us. If we say that we have not sinned, we make him a liar, and his word is not in us.
(My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, My little children, these things write I unto you, that ye sin not.  And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
and he himself is the atoning sacrifice (ἱλασμός) for our sins, and not only for our sins but also for the whole world. And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
Now by this we know that we have come to know God: if we keep his commandments. And hereby we do know that we know him, if we keep his commandments.
The one who says “I have come to know God” and yet does not keep his commandments is a liar, and the truth is not in such a person. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
But whoever obeys his word, truly in this person the love of God has been perfected. By this we know that we are in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
The one who says he resides in God ought himself to walk just as Jesus walked. He that saith he abideth in him ought himself also so to walk, even as he walked.

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Hebrews 10:1 (NET)

[4] Hebrews 10:2 (NET)

[5] In the NET parallel Greek text and the Byzantine Majority Text the word translated gospel message was ἀγγελία while it was επαγγελια in the Stephanus Textus Receptus.

[6] The Stephanus Textus Receptus and Byzantine Majority Text had the word χριστου here, while the NET parallel Greek text did not.

[7] https://greekdoc.github.io/lexicon/of.html#ofeilw

[8] The Greek verbs translated walk and walked were περιπατεῖν and περιεπάτησεν respectively.  Both are forms of περιπατέω.  By simply tracking select forms of περιπατέω I found that Paul and the Holy Spirit left a fairly detailed description of what it means to walk just as Jesus walked: περιπατῆσαι, Colossians 1:9-14; περιπατήσωμεν, Romans 6:1-4; περιπατήσωμεν, Ephesians 2:4-10; περιπατῆτε, 1 Thessalonians 4:9-12; περιπατεῖτε, Ephesians 5:1-21, Colossians 2:6-23, Colossians 4:2-6; περιπατεῖν (also περιπατεῖτε), 1 Thessalonians 4:1-8; περιπατείτω, 1 Corinthians 7:17-24; περιπατοῦμεν, 2 Corinthians 5:1-10; περιπατοῦσιν, Romans 8:1-17.  Perhaps most to the point is Galatians 5:16.  But I say, live (περιπατεῖτε) by the Spirit and you will not carry out the desires of the flesh.

[9] Hebrews 10:10 (NET)

[10] 1 Thessalonians 5:24b (NET)

[11] 1 Thessalonians 5:23 (NET)

[12] Exodus 28:43 (NET)

[13] τελειώσεις τὰς χεῖρας, “validate the hands” (NETS)

[14] Romans 4:4, 5 (NET)

[15] John 7:48, 49 (NET)

[16] from Pharisees: “Emergence of the Pharisees”
After defeating the Seleucid forces, Judas Maccabaeus’s nephew John Hyrcanus established a new monarchy in the form of the priestly Hasmonean dynasty in 152 BCE, thus establishing priests as political as well as religious authorities. Although the Hasmoneans were considered heroes for resisting the Seleucids, their reign lacked the legitimacy conferred by descent from the Davidic dynasty of the First Temple era.[16]
The Pharisee (“separatist”) party emerged largely out of the group of scribes and sages…
Sadducees rejected the Pharisaic tenet of an Oral Torah. In their personal lives this often meant an excessively stringent lifestyle from a Jewish perspective, as they did away with the oral tradition, and in turn the Pharisaic understanding of the Torah, creating two Jewish understandings of the Torah. An example of this differing approach is the interpretation of, “an eye in place of an eye”. The Pharisaic understanding was that the value of an eye was to be paid by the perpetrator.[20] In the Sadducees’ view the words were given a more literal interpretation, in which the offender’s eye would be removed.[21] From the point of view of the Pharisees, the Sadducees wished to change the Jewish understanding of the Torah, to a Greek understanding of the Torah. The Pharisees preserved the Pharisaical oral law in the form of the Talmud. They would become the foundation of Rabbinic Judaism…
“The Hasmonean period”
After the death of John Hyrcanus his younger son Alexander Jannaeus made himself king and openly sided with the Sadducees by adopting their rites in the Temple. His actions caused a riot in the Temple and led to a brief civil war that ended with a bloody repression of the Pharisees. However, on his deathbed Jannaeus advised his widow, Salome Alexandra, to seek reconciliation with the Pharisees.
“The Roman period”
According to Josephus, the Pharisees appeared before Pompey asking him to interfere and restore the old priesthood while abolishing the royalty of the Hasmoneans altogether (“Ant.” xiv. 3, § 2). Pharisees also opened Jerusalem’s gates to the Romans, and actively supported them against the Sadducean faction.[26] When the Romans finally broke the entrance to the Jerusalem’s Temple, the Pharisees killed the priests who were officiating the Temple services on Saturday.[27] They regarded Pompey’s defilement of the Temple in Jerusalem as a divine punishment of Sadducean misrule.

[17] In John 7:40 ὄχλου (a form of ὄχλος; translated of the crowd) was used without any pejorative connotation.  The translators may have added more emphasis to the distinction than the Pharisees actually intended.  The point still stands that they distinguished themselves from the crowd, not by yehôvâh’s prescribed rituals, but by their own knowledge of the law.

[18] John 17:3b (NET)

[19] Galatians 3:10 (NET)

[20] Deuteronomy 27:26 (Tanakh)

[21] Romans 2:12 (NET)

[22] The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good.  The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.  They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one (Psalm 14:1-3 Tanakh).

[23] For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue (Psalm 5:9 Tanakh).  They have sharpened their tongues like a serpent; adders’ poison is under their lips.  Selah (Psalm 140:3 Tanakh).

[24] His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity (Psalm 10:7 Tanakh).

[25] Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.  The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace (Isaiah 59:7, 8 Tanakh).

[26] The transgression of the wicked saith within my heart, that there is no fear of God before his eyes (Psalm 36:1 Tanakh).

[27] Romans 11:11b (NET)

[28] Romans 11:20, 21 (NET)

[29] 1 John 2:1b, 2 (NET)

[30] John 12:32 (NET)

[31] Romans 9:16 (NET) Table

[32] Romans 11:30-32 (NET)

Atonement, Part 2

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The next occurrence of כפר (kâphar), translated atonement, I want to consider on this pilgrimage is found in yehôvâh’s (יהוה) instruction to Moses (Exodus 29:33 NET):

[Aaron and his sons[1]] 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.

In the Septuagint כפר (kâphar) was translated ἡγιάσθησαν (a form of ἁγιάζω).  Though ἡγιάσθησαν doesn’t occur in the New Testament, other forms of ἁγιάζω do.  I’ll try to be mindful of similarities between old covenant and new covenant atonement as well as differences.  So many concepts appear in this verse—to consecrate and to set them apart…they are holy—I want to back up and take a run at it.

The Hebrew word translated to set them apart was לקדש (qâdash). It was translated ἁγιάσαι (another form of ἁγιάζω) in the Septuagint.  “Now this is what you are to do for them to consecrate them,” yehôvâh instructed Moses, “so that they may minister as my priests.”[2]  The Hebrew word translated to consecrate was also לקדש, the very same form of qâdash as to set them apart above.  And in the Septuagint it was also translated ἁγιάσαι.  The new covenant is quite similar.

1 Thessalonians 5:23, 24 (NET)

1 Thessalonians 5:23, 24 (KJV)
Now may the God of peace himself make you completely holy (ἁγιάσαι, another form of ἁγιάζω) and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. And the very God of peace sanctify (ἁγιάσαι, another form of ἁγιάζω) you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
He who calls you is trustworthy, and he will in fact do this (ποιήσει, a form of ποιέω). Faithful is he that calleth you, who also will do it.

Both ἁγιάσαι and τηρηθείη (a form of τηρέω; translated may…be kept [NET] and I pray God…be preserved [KJV]) are in the optative mood, the “mood of possibility.”  Both verbs recognize that one’s actual state may be far removed from holiness, sanctification and blamelessness at a given moment.  But ποιήσει (translated he will in fact do [NET] and who also will do [KJV]) is in the indicative mood, “a statement of fact” based on the trustworthiness or faithfulness of God in Christ.  Even more precious to me, ποιήσει is future tense in the active voice.

I was one who misunderstood the “finished work of Christ” as an invitation to a do-it-yourself works religion.  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.  I don’t think my pastor intended to enroll me in a works religion, except…I wonder if I, sitting idly “trusting” Jesus, could ever have understood the word of God.  Or was it the desire to do his will combined with my failure to do his will that opened my mind to it?  Jesus said, If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.[3]

This epistemological aspect intrigues the philosophical bent of my mind.  I earn a living on the fringes of a conference industry that, viewed economically or technologically, shouldn’t exist.  Gathering in one location wastes human resources, both time and money, now that the technology exists to meet virtually.  But viewed epistemologically conferences are extremely valuable.  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.  The larger the group the “truer” their opinions are until that critical moment when the group fractures into disparate opinions.

I was born into evangelicalism as an established group, revealed truth.  But it grew to prominence in the U.S. from many streams:

According to religion scholar, social activist, and politician Randall Balmer, Evangelicalism resulted “from the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism.  Evangelicalism picked up the peculiar characteristics from each strain – warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans”.[40]  Historian Mark Noll adds to this list High Church Anglicanism, which contributed to Evangelicalism a legacy of “rigorous spirituality and innovative organization”.[41]

In the 1730s, Evangelicalism emerged as a distinct phenomenon out of religious revivals that began in Britain and New England.  While religious revivals had occurred within Protestant churches in the past, the evangelical revivals that marked the 18th century were more intense and radical.[48]  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]

It was developments in the doctrine of assurance that differentiated Evangelicalism from what went before.

Before his conversion to evangelicalism, which we evangelicals assume to be synonymous with a conversion to Christ, John Wesley wrote, “I hope he has died to save me.”[60]  “About a quarter before nine,” Wesley recalled his conversion, “while [the speaker] was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed.  I felt I did trust in Christ, Christ alone[4] 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.”[61]

Evangelical preachers emphasized personal salvation and piety more than ritual and tradition.  Pamphlets and printed sermons crisscrossed the Atlantic, encouraging the revivalists.[64]  The Awakening resulted from powerful preaching that gave listeners a sense of deep personal revelation of their need of salvation by Jesus Christ.  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.  It reached people who were already church members.  It changed their rituals, their piety and their self-awareness.

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.  And the critical epistemological moment had passed: evangelicalism had already fractured into many disparate opinions.  Though Berger and Luckmann denied[5] it for adults, the teachings of any given religious sect are as much a part of the paramount reality[6] for children who grew up in it as anything an adult does at work.[7]

Though the relatively mindless taken-for-granted-ness[8] of the reality of everyday life shares some of the same blindness (Isaiah 42:18-25) to alternatives as religious faith, it was not faith in Christ in my case.  And 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 “fighting my way back from atheism,”[9] was like Cypher’s (Joe Pantoliano) attempt to be reinserted into The Matrix.  When my pastor lamented that most people came to Christ as children rather than as adults I nodded my “Amen” despite my anomalous personal history.

Now it seems obvious that there is no intrinsic reason that God would be merciful to children but not to adults.  An eternal life knowing the only true God, and Jesus Christ, whom [He] sent,[10] living his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,[11] 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.  I don’t doubt the accuracy of my pastor’s reflections on his experience.  But the truth behind that actuality seems to be that nearly three centuries of dumbing eternal life down to gaining heaven (or its corollary, escaping hell) has blunted the effectiveness of the gospel presented by evangelicalism.

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

In an opinion piece on Fox News Chris Sonksen cited Dietrich Bonhoeffer’s concept of a “wish dream” from his book Life Together:

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.  He 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.

Bonhoeffer’s wish dream intrigues me because of my own running feud with “the pursuit of happiness.”  Pegging my happiness to a fantasy of my own mind—I will be happy if…—was at best nonsensical and at worst a diabolical prescription for unhappiness.  Even when I have achieved my goals happiness was no longer-lived than that which one should expect from such achievement.  It has proven far better to pursue Christ (Philippians 3:8-11) and his righteousness, and let happiness float freely with the ups and downs of life.  Now I’m mostly happy.

Pastor Sonksen’s point was:

God did not wire us to be alone.  We are truly better together.  It’s in community that we grow, are challenged, stretched, and inspired to truly live for Jesus.  It’s messy, difficult, and at times frustrating…but it’s so worth it.

All true, though I would tend to credit the Holy Spirit, filling me with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control toward others, over the mere fact of being in community with them.  Pastor Sonksen wasn’t referring to the communities most of us actually live and work in, however.  (Admittedly, my community is more transient and geographically dispersed than most.)  His plea was to the once a week, twice a week, thrice a week meetings (ἐπισυναγωγὴν, a form of ἐπισυναγωγή) of a contemporary church for the purpose of encouraging (παρακαλοῦντες, a form of παρακαλέω), inciting (παροξυσμὸν) one another on to love and [beautiful] (καλῶν, a form of καλός) works.[12]

One hopes that a pastor lives in that eternal life of knowing the only true God, and Jesus Christ, whom [He] sent, buoyed up in God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control by the Holy Spirit and his own immersion in scripture.  As such, he may be the last to recognize that the church he pastors enforces—by 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—a lesser form of spirituality than being led by the Holy Spirit.

I don’t know Pastor Sonksen or South Hills Church.  I can’t say this is the case there.  I’m recognizing the possibility from my own past.  But it is the wish dream 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.

The similarity between the atonement of Aaron and his sons to consecrate and to set them apart and our atonement is that it required no work on Aaron’s part or of his sons, only submission to God’s word (Exodus 29) and Moses’ ministry of that word (Leviticus 8).  The difference is clearly stated in the text (Exodus 29:1b-3 NET):

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 – you are to make them using fine wheat flour.  You are to put them in one basket and present them in the basket, along with the bull and the two rams.

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 10:1-10 NET).

For the law possesses a shadow of the good things to come but not the reality (εἰκόνα, a form of εἰκών) itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect (τελειῶσαι, a form of τελειόω) those who come to worship.  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 (συνείδησιν, a form of συνείδησις) of sin?  But in those sacrifices there is a reminder of sins year after year.  For the blood of bulls and goats cannot take away (ἀφαιρεῖν, a form of ἀφαιρέω) sins.  So when he came into the world, he said, “Sacrifice and offering you did not desire, but a body you prepared for me.

“Whole burnt offerings and sin-offerings you took no delight in.

“Then I said, ‘Here I am: I have come – it is written of me in the scroll of the book – to do your will, O God.’”

When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” (which are offered according to the law), then he says, “Here I am: I have come to do your will.”  He does away (ἀναιρεῖ, a form of ἀναιρέω) with the first to establish (στήσῃ, a form of ἵστημι) the second.  By his will we have been made holy (ἡγιασμένοι, another form of ἁγιάζω) through the offering of the body of Jesus Christ once for all.

So the finished work of Christ is that we have been made holy through the offering of [his] body…once for all.  The ongoing work the God of peace…will in fact do because He is trustworthy seems to be the breaking down of my resistance (Hebrews 12:5-13) 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.  That God will do (ποιήσει, a form of ποιέω) this is quite evocative of the doer (ποιηταὶ, a form of ποιητής) of the law and of the one who practices the truth [who] comes to the light, so that it may be plainly evident that his deeds have been done (εἰργασμένα, a form of ἐργάζομαι) in God.[13]

A table comparing Hebrews 10:1-10 in the NET and KJV follows.  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.

Hebrews 10:1-9 (NET)

Hebrews 10:1-9 (KJV)
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. For 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.
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? For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
But in those sacrifices there is a reminder of sins year after year. But in those sacrifices there is a remembrance again made of sins every year.
For the blood of bulls and goats cannot take away sins. For it is not possible that the blood of bulls and of goats should take away sins.
So when he came into the world, he said, “Sacrifice and offering you did not desire, but a body you prepared for me. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
“Whole burnt offerings and sin-offerings you took no delight in. In burnt offerings and sacrifices for sin thou hast had no pleasure.
“Then I said, ‘Here I am: I have come – it is written of me in the scroll of the book – to do your will, O God.’” Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” (which are offered according to the law), Above 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;

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀνώτερον λέγων ὅτι θυσίας[14] καὶ προσφορὰς[15] καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας (αἵτινες κατὰ νόμον προσφέρονται) ανωτερον λεγων οτι θυσιαν[16] και προσφοραν[17] και ολοκαυτωματα και περι αμαρτιας ουκ ηθελησας ουδε ευδοκησας αιτινες κατα τον νομον προσφερονται ανωτερον λεγων οτι θυσιαν και προσφοραν και ολοκαυτωματα και περι αμαρτιας ουκ ηθελησας ουδε ευδοκησας αιτινες κατα τον νομον προσφερονται
then he says, “Here I am: I have come to do your will.”  He does away with the first to establish the second. Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τότε εἴρηκεν· ἰδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημα σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ τοτε ειρηκεν ιδου ηκω του ποιησαι ο θεος το θελημα σου αναιρει το πρωτον ινα το δευτερον στηση τοτε ειρηκεν ιδου ηκω του ποιησαι ο θεος το θελημα σου αναιρει το πρωτον ινα το δευτερον στηση
Hebrews 10:10 (NET)

Hebrews 10:10 (KJV)
By his will we have been made holy (ἡγιασμένοι,[18] another form of ἁγιάζω) through the offering of the body of Jesus Christ once for all. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ εν ω θεληματι ηγιασμενοι εσμεν οι[19] δια της προσφορας του σωματος του[20] ιησου χριστου εφαπαξ εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος ιησου χριστου εφαπαξ

[1] Exodus 28:43 (NET)

[2] Exodus 29:1a (NET)

[3] John 7:17 (NET)

[4] “Christ alone” is so much better an expression than “faith alone” with its scriptural association to dead faith: But would you like evidence, you empty fellow, that faith without works is useless?  Was not Abraham our father justified by works when he offered Isaac his son on the altar?  You see that his faith was working together with his works and his faith was perfected (ἐτελειώθη, a form of τελειόω) by works.  And the scripture was fulfilled (ἐπληρώθη, a form of πληρόω) that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend.  You see that a person is justified by works and not by faith alone.  And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way?  For just as the body without the spirit is dead, so also faith without works is dead [Table] (James 2:20-26 NET).

[5] “All 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 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.”

Peter L. Berger and Thomas Luckmann, “The Social Construction of Reality: A Treatise in the Sociology of Knowledge,” 1966, p. 39

[6] “Compared 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.”

Ibid., p. 39

[7] “Closest 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.”

Ibid., p. 36

[8] “The reality of everyday life is taken for granted as reality. It does not require additional verification over and beyond its simple presence. It is simply there, as self-evident and compelling facticity. I know 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.”

Ibid., p. 37

[9] Solomon’s Wealth, Part 4; A Monotonous Cycle, Part 2; A Monotonous Cycle, Part 3; A Monotonous Cycle, Part 5; Who Am I? Part 1; Torture, Part 4

[10] John 17:3 (NET)

[11] Galatians 5:22, 23 (NET)

[12] Hebrews 10:24, 25 (NET)

[13] John 3:21 (NET)

[14] Accusative plural feminine  form of θυσία

[15] Accusative plural feminine form of προσφορά

[16] Accusative singular feminine form of θυσία

[17] Accusative singular feminine form of προσφορά

[18] Perfect passive participle nominative plural masculine form of ἁγιάζω

[19] https://greekdoc.github.io/lexicon/oi.html

[20] https://greekdoc.github.io/lexicon/to.html#tou

Forgiven or Passed Over? Part 6

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In another essay I considered occurrences of sâlach (ונסלח) in Leviticus, translated will be forgiven.  The rabbis’ translation ἀφεθήσεται (a form of ἀφίημι) in the Septuagint (See Table1 below) impressed me and I compared those same passages of Leviticus to occurrences of ἀφεθήσεται in the New Testament as outlined below:

Will Be Forgiven
Leviticus 4:13-21 For the Whole Congregation sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι Matthew 12:31
Leviticus 4:22-26 For the Leader Matthew 12:32
Leviticus 4:27-31 For the Common Person Mark 3:28
Leviticus 4:32-35 Luke 12:10

I was surprised, however, by kâphar (וכפר), translated atonement in English and ἐξιλάσεται (a form of ἐξιλάσκομαι) in the Septuagint (See Table2 below).  None of the writers of the New Testament was led by the Holy Spirit to use any form of ἐξιλάσκομαι in any descriptions of Jesus’ ministry or of new life in Christ.  My surprise reminds me where I began this trajectory, believing that the differences between one who has received (John 1:11-13) Jesus and the Judeans who had believed him (John 8:31-45) was primarily cosmetic rather than organic (John 3:7; Romans 8:14; Galatians 5:22-26).  This is another area where I haven’t fully appreciated the new covenant (Jeremiah 31:31, 32a NET):

“Indeed, a time is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah.  It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.”

To highlight how the new covenant is not…like the old covenant I’ll contrast old and new covenant forgiveness.  Under the old covenant forgiveness (sâlach, ונסלח: Septuagint: ἀφεθήσεται, a form of ἀφίημι) was the end result of an exacting procedure of atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, a form of ἐξιλάσκομαι) officiated by priests performing rituals ordained in the law.  And I call it exacting because death was a very real possibility for priests who didn’t follow the rituals to the letter (Exodus 28:42, 43; Leviticus 10:1-3).[1]  New covenant forgiveness is more in keeping with Jesus’ Spirit: Freely you received, freely give.[2]

Under the new covenant the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) [and, presumably, the daughter of humanity, too] has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive (ἀφιέναι, another form of ἀφίημι) sins (ἁμαρτίας, a form of ἁμαρτία)…[3]  So Jesus said to them again (John 20:21-23 NET):

“Peace be with you.  Just as the Father has sent me, I also send you.”  And after he said this, he breathed on them and said, “Receive the Holy Spirit.  If you forgive (ἀφῆτε, another form of ἀφίημι) anyone’s sins (ἁμαρτίας, a form of ἁμαρτία), they are forgiven (ἀφέωνται,[4] another form of ἀφίημι); if you retain (κρατῆτε, a form of κρατέω) anyone’s sins, they are retained (κεκράτηνται, another form of κρατέω).”[5]

Anyone who prays as Jesus instructed links his or her own forgiveness, not to priests and rituals but, to the forgiveness of others: and forgive (ἄφες, another form of ἀφίημι) us our debts (ὀφειλήματα, a form of ὀφείλημα), as we ourselves have forgiven (ἀφήκαμεν,[6] another form of ἀφίημι) our debtors (ὀφειλέταις, a form of ὀφειλέτης).[7]  Jesus was explicit in his explanation: For if you forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος) their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you.  But if you do not forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος),[8] your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).[9]

I was socialized among people who, though we would never say we reject Jesus’ teaching we, have encumbered this particular teaching with so many caveats it only means that one should forgive a fellow believer in good standing with one’s local church who comes to formally seek forgiveness through repentance.  Granted, at the end of the parable of the unforgiving slave (Matthew 18:23-35) Jesus said ἀδελφῷ, brother: And in anger his lord turned him over to the prison guards to torture (βασανισταῖς, a form of βασανιστής) him until he repaid all he owed.[10]  So also my heavenly[11] Father will do to you, if each of you does not forgive (ἀφῆτε, another form of ἀφίημι) your brother (ἀδελφῷ, a form of ἀδελφός) from your heart.[12]

In his essay, “Should I Forgive Those Who Don’t Ask for Forgiveness?” Julian Freeman wrote an interesting response to my socialization:

When we view ourselves as the ‘God’ figure in the relationship, we’re missing something. The reality is that we are servants, compelled by the mercy we’ve been shown, to forgive other (equal) servants. That’s different than God’s forgiveness. Our forgiveness displays the reality and power of God’s forgiveness, but it’s different. We are commanded to forgive; God does so of his own character. When God forgives it is a superior showing mercy on an inferior; when we forgive it is servant to servant. The connection between God forgiving us and us forgiving each other is a little more nuanced than some like to admit…

All things considered, I think that what Christ is calling us to is a stance, a posture of forgiveness. He’s calling us to a readiness to forgive in a moment. I think he is calling us to treat people with love and mercy, with humility and compassion. He is calling us to remember that if someone has sinned against me, I should be quicker to identify with them (‘I have sinned this way too…’) than to identify with God (‘I have been offended without cause…’). When we realize that it could have just as easily been me offending as me offended, I’m much slower to hold offences against other people.

To forgive others for being less than Christlike is a natural expression of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control[13] springing up to eternal life[14]  I take some issue with the assertion that, “Offering forgiveness really means next to nothing if the offender doesn’t believe they need forgiveness in the first place.”  Mr. Freeman stated obliquely that the purpose of our forgiveness of others is reconciliation with them—“how can there be true reconciliation in relationships if the offending party doesn’t admit wrong?”—and implied that forgiveness is just another tool to manipulate others’ behavior.

The Holy Spirit (John 14:16, 17; John 14:26) convinces, convicts, reproves, proves the world wrong concerning sin and righteousness and judgment, as Jesus taught (John 16:7-11 NET):

But I tell you the truth, it is to your advantage that I am going away.  For if I[15] do not go away, the Advocate will not come to you, but if I go, I will send him to you.  And when he comes, he will prove the world wrong concerning sin and righteousness and judgment – concerning sin, because they do not believe in me; concerning righteousness, because I am going to the Father[16] and you will see me no longer; and concerning judgment, because the ruler of this world has been condemned (κέκριται, a form of κρίνω).

Forgiving others demonstrates faith in Jesus’ word, as does linking our own forgiveness to forgiving others when we pray.  To my mind whether we forgive humanity (ἀνθρώποις, another form of ἄνθρωπος; translated others) in general or only repentant believers comes down to one’s interpretation of: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.[17]

I think one who believes that πάντας here means all will be more open to forgiving all than those who believe that πάντας (and any other form of πᾶς) is “generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile…”[18]  Paul wrote believers in Colossae that God was pleased to have all (πᾶν, another form of πᾶς) his fullness dwell in the Son and through him to reconcile all things (πάντα, another form of πᾶς) to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.[19]  But, admittedly, my acceptance of forms of πᾶς as all, when there is no obvious limit in the text, is a strategy.

With no offense intended to C.H. Spurgeon I would rather that Jesus ask me, “Why did you believe that I would draw all to myself?”  I can defend that with a lifetime of mistakes made by under-valuing the truth of Jesus’ words.  The alternative—“Why did you believe that πάντας meant I would draw some (τινες, a form of τίς) to myself?”—is harder to defend.  “Well, C.H. Spurgeon said…” would not have worked on my mother.  I don’t expect it to be a reasonable defense before Jesus Christ.  I tend to think more about what to forgive than who to forgive (Matthew 12:30-32 NET):

Whoever is not with me is against me, and whoever does not gather with me scatters.  For this reason (Διὰ τοῦτο) I tell you, people (ἀνθρώποις, another form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι) for every (πᾶσα, another form of πᾶς) sin (ἁμαρτία) and blasphemy (βλασφημία), but the blasphemy against the Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι) [Table].[20]  Whoever[21] speaks a word against the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι).  But whoever speaks against the Holy Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι), either in this[22] age or in the age to come.

I try to interpret blasphemy against the Holy Spirit narrowly enough that it doesn’t become another loophole for my judgmental hatred[23] of others.  Since May[24] I’ve added Ephesians 3:14-19 back into my daily prayers.  I prayed it years ago for myself, desperately, selfishly.  Now I can pray it for all who believe, have believed and will believe in Jesus for eternal life.  Following Romans 9:16 and 11:32, my persistent prayer for justice (Luke 18:1-8), and preceding 1 Timothy 2:1-4, it has given me both the place and the presence to laugh at myself when that judgmental hatred rears its ugly head in my consciousness.  I’m like Crocodile Dundee (Paul Hogan) scarcely missing a beat as he wrings the snake’s neck.  Regardless of my personal strategy I concede that forgiving even fellow believers in faithfulness to Jesus’ teaching is a positive step toward the new covenant.

Now I want to turn briefly to a potential error.  In another essay I included Leviticus 5:1 together with verses 2-6.  Here is the entire passage (Leviticus 5:1-6 NET):

“‘When a person sins in that he hears a public curse against one who fails to testify and he is a witness (he either saw or knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא; Septuagint: λήμψεται, a form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία).  Or when there is a person who touches anything ceremonially unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty; or when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty; or when a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths – when an individual becomes guilty with regard to one of these things he must confess how he has sinned, and he must bring his penalty for guilt to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering.  So the priest will make atonement (kâphar, וכפר) on his behalf for his sin.

In the NET עונו (ʽâvôn) was translated his punishment for iniquity.  Aaron and his sons were commanded to wear linen undergarments when they enter to the tent of meeting, or when they approach the altar to minister in the Holy Place, so that they bear (nâśâʼ, ישׁאו; Septuagint: ἐπάξονται, a form of ἐπάγω) no iniquity (ʽâvôn, עון; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and die.[25]  I acknowledged that “I would consider death an extreme punishment for bearing iniquity.”  The punishment for a witness who fails to testify and thus bears iniquity would, I assume, be the public curse.  Here is an example of a public curse (Ezra 10:7, 8 NET):

A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table].  Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders.  Furthermore, he himself would be excluded from the assembly of the exiles [Table].

So the punishments for noncompliance would be to forfeit all his property and to be excluded from the assembly of the exiles.

I’m not sure whether the person who failed to testify could still receive atonement (though the curse penalty would still be paid) or was completely exempt from the possibility of atonement.  In other words, I’m willing to consider whether this was one of the offenses from which the law of Moses could not justify: Therefore let it be known to you, brothers, Paul preached in the synagogue in Pisidian Antioch, that through this one forgiveness (ἄφεσις, a form of ἄφεσις) of sins (ἁμαρτιῶν, another form of ἁμαρτία) is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.[26]  Even One of the criminals (Luke 23:39-43) on the cross, justified by grace through faith in Jesus, still died (John 19:31-37) for his crimes.

I want to compare/contrast this to the person who violates any of the Lord’s commandments but did not know it at the time (Leviticus 5:17-19 NET):

“If a person sins and violates any of the Lord’s commandments which must not be violated (although he did not know it at the time, but later realizes he is guilty [ʼâsham, ואשם]), then he will bear (nâśâʼ, ונשׁא; Septuagint: λάβῃ, another form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and must bring a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest. So the priest will make atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, another form of ἐξιλάσκομαι) on his behalf for his error which he committed (although he himself had not known it) and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).  It is a guilt offering; he was surely (ʼâsham, אשם) guilty (ʼâsham, אשם) before the Lord.”

So did the translators consider bringing a flawless ram from the flock a punishment for iniquity?  And I ask this because they also translated אשמו (ʼâshâm) his penalty for guilt in Leviticus 5:15.

Form of ʼâshâm

 Reference KJV NET Septuagint
אשמו Leviticus 5:15 …then he shall bring for his trespass unto the LORD… …then he must bring his penalty for guilt to the Lord… πλημμελείας, a form of πλημμέλεια[27]
לאשם …after the shekel of the sanctuary, for a trespass offering… …according to the standard of the sanctuary shekel, for a guilt offering. ἐπλημμέλησεν, a form of πλημμελέω[28]
Leviticus 5:18 …with thy estimation, for a trespass offering… …convertible into silver shekels, for a guilt offering… πλημμέλειαν, another form of πλημμέλεια
האשם Leviticus 5:16 …an atonement for him with the ram of the trespass offering… …make atonement on his behalf with the guilt offering ram… πλημμελείας, a form of πλημμέλεια
אשם Leviticus 5:19 It is a trespass offering: It is a guilt offering… ἐπλημμέλησεν, a form of πλημμελέω

Or is it simply an assertion that ignorance of the law or of one’s own violation of the law is no excuse?  Or is it an example of some unspecified punishment added to atonement?  I’m glad that my responsibility is to forgive our ὀφειλέταις (debtors), both ἁμαρτία (sin) and παράπτωμα (sin), because I have been forgiven, rather than to act as a priest adjudicating these laws.  And here I’m reminded to keep the stakes in focus (Matthew 5:18, 19 NET):

I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.  So anyone who breaks one of the least of these commands and teaches others (ἀνθρώπους, another form of ἄνθρωπος) to do so will be called least in the kingdom of heaven, but whoever obeys[29] (ποιήσῃ, a form of ποιέω; e.g., the doers [ποιηταὶ, a form of ποιητής] of the law shall be justified) them and teaches others to do so will be called great in the kingdom of heaven.

Love does no wrong to a neighbor, Paul wrote believers in Rome.  Therefore love is the fulfillment of the law.[30]  Two tables of occurrences of forms of sâlach and kâphar in Leviticus follow.

Form of sâlach

 Reference KJV NET Septuagint
ונסלח Leviticus 4:20 …make an atonement for them, and it shall be forgiven them. …make atonement on their behalf and they will be forgiven. ἀφεθήσεται, a form of ἀφίημι
Leviticus 4:26 …make an atonement for him as concerning his sin, and it shall be forgiven him. …make atonement on his behalf for his sin and he will be forgiven.
Leviticus 4:31 …make an atonement for him, and it shall be forgiven him. …make atonement on his behalf and he will be forgiven.
Leviticus 4:35 …his sin that he hath committed, and it shall be forgiven him. …his sin which he has committed and he will be forgiven.
Leviticus 5:10 …his sin which he hath sinned, and it shall be forgiven him. …his sin which he has committed, and he will be forgiven.
Leviticus 5:13 …in one of these, and it shall be forgiven him: …by doing one of these things, and he will be forgiven.
Leviticus 5:16 …with the ram of the trespass offering, and it shall be forgiven him. …with the guilt offering ram and he will be forgiven.
Leviticus 5:18 …and wist it not, and it shall be forgiven him. …(although he himself had not known it) and he will be forgiven.
Leviticus 6:7 …for him before the LORD: and it shall be forgiven him… …on his behalf before the Lord and he will be forgiven…
Leviticus 19:22 …and the sin which he hath done shall be forgiven him. …his sin that he has committed, and he will be forgiven…

Form of kâphar

 Reference KJV NET Septuagint
יכפר Leviticus 5:16 …and the priest shall make an atonement for him… So the priest will make atonement on his behalf… ἐξιλάσεται, another form of ἐξιλάσκομαι[31]
Leviticus 7:7 …the priest that maketh atonement therewith shall have it. …it belongs to the priest who makes atonement with it.
Leviticus 16:30 For on that day shall the priest make an atonement for you… …for on this day atonement is to be made for you…
Leviticus 16:33 …and he shall make an atonement for the tabernacle of the congregation, and for the altar… …he is to purify the Meeting Tent and the altar… ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
…and he shall make an atonement for the priests… …and he is to make atonement for the priests… ἐξιλάσεται, another form of ἐξιλάσκομαι
Leviticus 17:11 …for it is the blood that maketh an atonement for the soul. …for the blood makes atonement by means of the life.
וכפר Leviticus 4:20 …and the priest shall make an atonement for them… So the priest will make atonement on their behalf… ἐξιλάσεται, another form of ἐξιλάσκομαι
Leviticus 4:26 …and the priest shall make an atonement for him… So the priest will make atonement on his behalf…
Leviticus 4:31 …and the priest shall make an atonement for him… So the priest will make atonement on his behalf…
Leviticus 4:35 …and the priest shall make an atonement for his sin… So the priest will make atonement on his behalf…
Leviticus 5:6 …and the priest shall make an atonement for him… So the priest will make atonement on his behalf…
Leviticus 5:10 …and the priest shall make an atonement for him… So the priest will make atonement on behalf of this person…
Leviticus 5:13 And the priest shall make an atonement for him… So the priest will make atonement on his behalf…
Leviticus 5:18 …and the priest shall make an atonement for him… So the priest will make atonement on his behalf…
Leviticus 6:7 And the priest shall make an atonement for him… So the priest will make atonement on his behalf…
Leviticus 9:7 …thy burnt offering, and make an atonement for thyself… …your burnt offering, and make atonement on behalf of yourself… ἐξίλασαι, another form of ἐξιλάσκομαι
…the offering of the people, and make an atonement for them… …the people’s offering and make atonement on behalf of them…
Leviticus 12:7 …offer it before the LORD, and make an atonement for her… …present it before the Lord and make atonement on her behalf… ἐξιλάσεται, another form of ἐξιλάσκομαι
Leviticus 12:8 …and the priest shall make an atonement for her… …and the priest is to make atonement on her behalf…
Leviticus 14:18 …and the priest shall make an atonement for him… So the priest is to make atonement for him…
Leviticus 14:19 …the sin offering, and make an atonement for him that is to be cleansed… …the sin offering and make atonement for the one being cleansed…
Leviticus 14:20 …and the priest shall make an atonement for him… So the priest is to make atonement for him…
Leviticus 14:31 …and the priest shall make an atonement for him that is to be cleansed… So the priest is to make atonement for the one being cleansed…
Leviticus 14:53 …and make an atonement for the house: So he is to make atonement for the house…
Leviticus 15:15 …and the priest shall make an atonement for him… So the priest is to make atonement for him…
Leviticus 15:30 …and the priest shall make an atonement for her… So the priest is to make atonement for her…
Leviticus 16:6 …sin offering, which is for himself, and make an atonement for himself… …bull which is for himself and is to make atonement on behalf of himself…
Leviticus 16:11 …offering, which is for himself, and shall make an atonement for himself… …bull which is for himself, and he is to make atonement on behalf of himself…
Leviticus 16:16 And he shall make an atonement for the holy place… So he is to make atonement for the holy place… ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
Leviticus 16:17 …and have made an atonement for himself… …and he has made atonement on his behalf… ἐξιλάσεται, another form of ἐξιλάσκομαι
Leviticus 16:18 …the altar that is before the LORD, and make an atonement for it… …the altar which is before the Lord and make atonement for it.
Leviticus 16:24 …and make an atonement for himself… So he is to make atonement on behalf of himself…
Leviticus 16:32 …to minister in the priest’s office in his father’s stead, shall make the atonement… …to act as high priest in place of his father is to make atonement.
Leviticus 16:33 And he shall make an atonement for the holy sanctuary… …and he is to purify the Most Holy Place… ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
Leviticus 19:22 And the priest shall make an atonement for him… …and the priest is to make atonement for him… ἐξιλάσεται, another form of ἐξιλάσκομαι
לכפר Leviticus 1:4 …and it shall be accepted for him to make atonement for him. …and it will be accepted for him to make atonement on his behalf. ἐξιλάσασθαι, another form of ἐξιλάσκομαι
Leviticus 6:30 …brought into the tabernacle of the congregation to reconcile withal… …brought into the Meeting Tent to make atonement in the sanctuary…
Leviticus 8:15 …and sanctified it, to make reconciliation upon it. …and so consecrated it to make atonement on it.
Leviticus 8:34 …commanded to do, to make an atonement for you. …commanded to be done to make atonement for you.
Leviticus 10:17 …to bear the iniquity of the congregation, to make atonement for them… …to bear the iniquity of the congregation, to make atonement on their behalf… ἐξιλάσησθε, another form of ἐξιλάσκομαι
Leviticus 14:21 …a trespass offering to be waved, to make an atonement for him… …a wave offering to make atonement for himself… ἐξιλάσασθαι, another form of ἐξιλάσκομαι
Leviticus 14:29 …that is to be cleansed, to make an atonement for him… …the one being cleansed to make atonement for him… ἐξιλάσεται, another form of ἐξιλάσκομαι
Leviticus 16:10 …to make an atonement with him, and to let him go for a scapegoat… …to make atonement on it by sending it away to Azazel… ἐξιλάσασθαι, another form of ἐξιλάσκομαι
Leviticus 16:17 …when he goeth in to make an atonement in the holy place… …when he enters to make atonement in the holy place…
Leviticus 16:27 …whose blood was brought in to make atonement in the holy place… …whose blood was brought to make atonement in the holy place…
Leviticus 16:34 And this shall be an everlasting statute unto you, to make an atonement for the children of… This is to be a perpetual statute for you to make atonement for the Israelites…
Leviticus 17:11 I have given it to you upon the altar to make an atonement for your souls… I myself have assigned it to you on the altar to make atonement for your lives… ἐξιλάσκεσθαι, another form of ἐξιλάσκομαι
Leviticus 23:28 …a day of atonement, to make an atonement for you… …a day of atonement[32] to make atonement for yourselves… ἐξιλάσασθαι, another form of ἐξιλάσκομαι
מכפר Leviticus 16:20 And when he hath made an end of reconciling the holy place… When he has finished purifying the holy place… ἐξιλασκόμενος, another form of ἐξιλάσκομαι; “ritually acceptable”

[1] Leviticus 10:16-20 is an interesting exception which offers a model for a λόγον (a form of λόγος) made to God (Romans 14:12; 2 Corinthians 5:10).

[2] Matthew 10:8b (NET)

[3] Matthew 9:6a (NET)

[4] This verb is a perfect tense in the indicative mood.  In the Stephanus Textus Receptus and the Byzantine Majority Text the word is αφιενται, still in the indicative mood but present tense.

[5] Here are some other interpretations: Commentary on John 20:19-23; What is the correct interpretation of John 20:23?; Bible Hub

[6] The verb is singular; ἀφῆκαν is the plural form according to the Koine Greek Lexicon.  Both the Stephanus Textus Receptus and the Byzantine Majority Text have αφιεμεν here.  It is plural but in the present tense rather than aorist as ἀφήκαμεν and ἀφῆκαν are.  And forgive us our debts, as we forgive our debtors (Matthew 6:12 KJV).

[7] Matthew 6:12 (NET) Table

[8] The Stephanus Textus Receptus and the Byzantine Majority Text include the words τα παραπτωματα αυτων here: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses (Matthew 6:15 KJV).

[9] Matthew 6:14, 15 (NET) Table

[10] The Stephanus Textus Receptus and the Byzantine Majority Text include the word αυτω here: And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him (Matthew 18:34 KJV).

[11] Where the NET parallel Greek has οὐράνιος the Stephanus Textus Receptus and the Byzantine Majority Text have επουρανιος.

[12] Matthew 18:34, 35 (NET) The Stephanus Textus Receptus and the Byzantine Majority Text include the words τα παραπτωματα αυτων here: So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses (Matthew 18:35 KJV). Table

[13] Galatians 5:22, 23 (NET)

[14] John 4:14b (NET)

[15] The Byzantine Majority Text includes another εγω here.  In the NET parallel Greek text and the Stephanus Textus Receptus the I is understood from the verb απελθω which is 1st person singular.

[16] The Stephanus Textus Receptus and the Byzantine Majority Text include the word μου here: Of righteousness, because I go to my Father, and ye see me no more (John 16:10 KJV).

[17] John 12:32 (NET)

[18] From a C.H. Spurgeon quote included in the NET definition of πᾶς [select “Grk/Heb” at the top of the right column, then highlight and click all people in verse 32 in the left column and scroll down to “Definition:”].

[19] Colossians 1:19, 20 (NET)

[20] The Stephanus Textus Receptus and the Byzantine Majority Text include the words τοις ανθρωποις here: Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men (Matthew 12:31 KJV).

[21] The NET parallel Greek Text and the Byzantine Majority Text have ἐὰν here where the Stephanus Textus Receptus has αν.

[22] The NET parallel Greek Text and the Stephanus Textus Receptus have τούτῳ here where the Byzantine Majority Text has νυν; literally, “the now (present) age.”

[23] I use hatred specifically here.  Jacob’s sexual preference for Rachel was described as Leah being שׁנואה (śânêʼ; KJV: hated; NET: unloved).  That had a profound impact on me since I doubt that Jacob consciously intended to hurt Leah.  Sleeping with the beautiful Rachel was kind of a no-brainer.

[24] Romans, Part 90; Believers; Cobwebs

[25] Exodus 28:43 (NET)

[26] Acts 13:38, 39 (NET) Table

[27] https://greekdoc.github.io/lexicon/plh.html#plhmmeleia

[28] https://greekdoc.github.io/lexicon/plh.html#plhmmelew

[29] Jedidiah, Part 5; Romans, Part 9; Romans, Part 12; Fear – Leviticus; Fear – Exodus, Part 5; Romans, Part 22; Romans, Part 49; Condemnation or Judgment? Part 7; Romans, Part 70; Romans, Part 82

[30] Romanas 13:10 (NET)

[31] https://greekdoc.github.io/lexicon/exi.html#exilaskomai

[32] kippûr, כפרים

To Make Holy, Part 5

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  I have revealed your name, Jesus prayed, to the [people] you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, a form of τηρέω) your word.[2]

Jesus came into the world to be despised and rejected by people.[3]  And though the Greek word κόσμου (a form of κόσμος), translated of the world, does not exclude the larger Gentile world necessarily, at this particular time He was sent only to the lost sheep of the house of Israel[4] rather than Gentile sinners.  You people are from your father the devil,[5] Jesus said of Israel’s religious leaders.  A disciple is not greater than his teacher, but everyone when fully trained will be like his teacher[6] serves as a fair assessment of those who followed Israel’s teachers.  You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves[7] is certainly more explicit.  This gives me some context, how precious the people you gave me out of the world were to Jesus.

He came to what was his own (ἴδια, a form of ἴδιος), but his own people (ἴδιοι, another form of ἴδιος) did not receive him.[8]  He knew this would happen.  Isaiah prophesied it: He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.[9]  And in a very real sense their rejection was part of the plan and purpose of salvation (Romans 11:11-33 NET).

I ask then, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles (ἔθνεσιν, a form of ἔθνος), to make Israel jealous.  Now if their transgression means riches for the world and their defeat means riches for the Gentiles (ἐθνῶν, another form of ἔθνος), how much more will their full restoration bring?

Now I am speaking to you Gentiles (ἔθνεσιν, a form of ἔθνος).  Seeing that I am an apostle to the Gentiles (ἐθνῶν, another form of ἔθνος), I magnify my ministry, if somehow I could provoke my people to jealousy and save some of them.  For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?  If the first portion of the dough offered is holy (ἁγία, a form of ἅγιος), then the whole batch is holy, and if the root is holy (ἁγία, a form of ἅγιος), so too are the branches.

Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root, do not boast over the branches.  But if you boast, remember that you do not support the root, but the root supports you.  Then you will say, “The branches were broken off so that I could be grafted in.”  Granted!  They were broken off because of their unbelief (ἀπιστίᾳ), but you stand by faith (πίστει, a form of πίστις).  Do not be arrogant, but fear!  For if God did not spare the natural branches, perhaps he will not spare you.  Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.  And even they – if they do not continue in their unbelief (ἀπιστίᾳ)– will be grafted in, for God is able to graft them in again.  For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles (ἐθνῶν, another form of ἔθνος) has come in.  And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob.  And this is my covenant with them, when I take away their sins.”

In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.  For the gifts and the call of God are irrevocable.  Just as you were formerly disobedient (ἠπειθήσατε, a form of ἀπειθέω) to God, but have now received mercy due to their disobedience (ἀπειθείᾳ), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy shown to you, they too may now receive mercy.  For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.

Oh, the depth of the riches and wisdom and knowledge of God!  How unsearchable are his judgments and how fathomless his ways!

I’m ignoring for the moment the more traditional interpretation of this verse, the importance and instrumentality of the eleven apostles carrying on Jesus’ message and building the church, in favor of the comfort God the Father gave to Jesus on a mission of rejection.  My current focus is Mary, the sister of Martha and Lazarus.  She comforted Him in a way the apostles could not.

She has kept it for the day of my burial,[10] Jesus said of the three quarters of a pound of expensive aromatic oil from pure nard[11] she had “wasted” on his feet.  She had sat at the Lord’s feet and listened to what he said[12] and apparently believed Him while the eleven (all twelve, in fact) were still full of their own understanding, hoping for (or fearing) the overthrow of the Roman government and their own domination of the world.  Taking Jesus at his word is still a great comfort in a world full of rejection as He draws all to Himself.

They belonged to you (KJV: thine they were), Jesus’ prayer continued.  I don’t want to speculate too much about this beyond Jesus’ own words: No one can come to me unless the Father who sent me draws him.[13]  Most translators have understood the next clause καμοὶ αὐτοὺς ἔδωκας as a reiteration of people the Father gave to Jesus.  But consider the following table:

King James Version Darby Bible Translation

American King James Version
…and thou gavest them me… …and thou gavest them me… …and you gave them me…

Here it sounds reciprocal: the Father also gave Jesus to them.  But I admit it is possible, probably likely, that this is just King James’ English for a reiteration of the Father gave them to Jesus.  You gave them to Me, the NKJV reads.  The Greek word καμοὶ (and me, me also) is a dative pronoun according to the Koine Greek Lexicon as is μοι (me) in the phrase you gave me out of the world:

Dative Case
The dative is the case of the indirect object, or may also indicate the means by which something is done. The dative case also has a wide variety of uses, with the root idea being that of “personal interest” or “reference”. It is used most often in one of three general categories: Indirect object, Instrument (means), or Location. Most commonly it is used as the indirect object of a sentence. It may also indicate the means by which something is done or accomplished. Used as a dative of location, it can show the “place”, “time”, or “sphere” in which something may happen. 
For example: (Indirect object): “Jesus said to them“, or “he will give the Holy Spirit to those who ask” (Luke 11:13). 
(Instrument or Means): “Be anxious for nothing, but in everything by (by means of) prayer and petition, with thanksgiving, let your requests be made known to God” (Philippians 4:6). In this sentence, there is a single Greek word translated into the phrase “by prayer” showing the means by which to let our requests be made known to God. 
(Location): “… and on the third day He will be raised up” (Matt 20:19). The phrase “the third day” is in the dative case, showing the time in which Jesus will be raised. In this sentence, there is no Greek word present that is translated into the English word “on”; it is added to show the meaning of the dative of location.

The Greek word αὐτοὺς (them) is an accusative pronoun as is οὓς the untranslated relative pronoun which precedes you gave in the prior phrase:

Accusative Case
The accusative case is the case of the direct object, receiving the action of the verb. Like the other cases, the accusative has a wide variety of uses, but its main function is as the direct object of a transitive verb. The direct object will most often be in the accusative case. 
For example: “As newborn babes, long for the guiless milk of the word” (1 Peter 2:2). The word “milk” is in the accusative case and is functioning as the direct object of the transitive verb “long for” (or “desire”).

The only reason I want this giving to be reciprocal is to make it clearer that God the Father gave them Jesus and thus they have kept[14] his word, rather than too appear as if they obeyed his word so God the Father gave them to Jesus.

Now they understand, Jesus’ continued, that everything you have given me comes from you.[15]  In other words, Jesus relied on his Father’s supply, not his own godliness.  And those who had been given to Him knew (ἔγνωκαν, a form of γινώσκω; translated understand) this.  The verb ἔγνωκαν is in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect.  In other words, the progress of the action has reached its culmination and the finished results are now in existence.”[16]  And though it is obvious to me here and now that everything you have given me comes from you means that Jesus relied on his Father’s supply rather than his own godliness, it just became obvious to me here and now.

“It’s axiomatic to me,” I wrote in another essay, “that Jesus didn’t utilize his own godliness, but trusted the Holy Spirit that descended like a dove from heaven, and…remained on him.[11] Otherwise, Jesus’ invitation and command, Follow me,[12] is little more than a cruel joke.”

“As I’ve written before it is axiomatic to me that the way Jesus loved us,” I wrote in another essay, “was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.[43] He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.”[44]

“As I’ve written before,[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature” I wrote elsewhere.  “Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings.”

I acknowledged that my axiom in the beginning was little more than a confidence that “Jesus wasn’t commanding us to follow Him somewhere we couldn’t go…Over time,” I confessed, “my ‘axiom’ has come to mean so much more: When I am anything less than Christlike I no longer think: ‘Oh, He is God and I am not.’  Instead, I know that I am living according to the flesh (Romans 8:5-11), that I’ve fallen away from grace.  One would think I would know better by now but apparently I do not.  It alerts me that it is time to stop relying on myself and get back to trusting Jesus, relying on his Spirit.  But that weight deserves something weightier than an axiom.”[17]  But when did it become axiomatic?  It wasn’t axiomatic when I turned again to obey his rules in my own strength.

I asked a friend I knew from church to sing this prayer as a demo after I had set it to music.  It was beyond his vocal ability.  Twice in the piece Jesus strikes a dissonant pedal tone until the rest of the music resolves and conforms to that note.  My friend recommended a better trained singer, a younger man nearer my age.  And he did this without criticizing my living arrangements or commenting on my unworthiness to write an opera about Jesus.

As this younger more skilful singer and I rehearsed we talked.  I acknowledged the trouble I was having not sinning.  He said that whatever was too difficult for him became easy when he “turned it over to the Lord.”  It was apparent to me that he was describing actual experience, but I failed to ask what he meant by turning it over to the Lord.  I assumed he meant prayer.  When I prayed for Jesus’ help to overcome my sin I got nothing.  (Or I got everything one reads about in these essays.)  At the time I assumed I wasn’t holy enough to merit God’s help.

So I strove with all my might to make myself holy enough to earn his blessing, by which I meant becoming a famous (and hopefully rich) composer.  I clearly didn’t grasp that since Jesus is holy everyone who abides (John 15:1-8) in Him is holy (Romans 11:16-24).  I saw my task as one of becoming holy rather than one of allowing Jesus’ holiness to shine through me; namely, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fruit of his Holy Spirit.[18]  And I didn’t understand that Jesus was led by the Holy Spirit.

In my ignorance I attempted to use Him as my personal demon to achieve my own purposes.  I was a lot like Nikolai (Adam Brody), the lead singer of the band Low Shoulder, in Jason Reitman’s and Diablo Cody’s movie Jennifer’s Body.  “Do you know how hard it is to make it as an indie band these days?” he asked Jennifer (Megan Fox).  “There’s so many of us, and we’re all so cute, and it’s like, if you don’t get on Letterman or some retarded soundtrack, you’re screwed, okay?  Satan is our only hope.  We’re in league with the beast now, and we have to make a really big impression on him.  And to do that, we’re going to have to butcher you and bleed you.”  And he does.

Granted, I tried to make an impression on Jesus by attempting to obey his laws in my own strength, laws that included not butchering or bleeding young women.  So what would I say to myself now about overcoming sin by turning it over to the Lord?

It was a bit like being caught in Devil’s Snare from the movie Harry Potter and the Sorcerer’s Stone.  Hermione (Emma Watson), who “pays attention in Herbology” at Hogwarts school of Witchcraft and Wizardry, recognizes the plant and knows how to escape it.  “Stop moving, both of you,” she yells to Ron (Rupert Grint) and Harry (Daniel Radcliffe).  “You have to relax.  If you don’t, it will only kill you faster.”

For when we were in the flesh, (as opposed to being led by the Holy Spirit) Paul wrote believers in Rome, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.[19]  My striving to obey rules only strengthened sin’s hold on me: the power of sin is the law.[20]  Rather than living in the flesh, striving to obey laws, I should have given more heed to Paul’s explanation: So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.[21]

In the movie Ron doesn’t respond well to Hermione’s words: “Kill us faster?” he exclaims.  “Oh, now I can relax.”  But Hermione relaxes and falls through the bottom of the plant.  Harry is able to follow her example and disappears as well.  Poor Ron is left alone, struggling, thinking his friends have been swallowed whole by the Devil’s Snare.

Be still, and know that I am God: I will be exalted among the heathen (gôy, בגוים; Septuagint: ἔθνεσιν, a form of ἔθνος), I will be exalted in the earth.[22]  In that quiet place of trust I began to find that seemingly inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control like a fountain of water springing up to eternal life.[23]  Ironically, even my striving to obey laws was fueled by his Holy Spirit channeled through my own ignorance of Him, my ignorance of the Bible which reveals Him to all who have ears to hear.

[1] John 17:17 (NET)

[2] John 17:6 (NET)

[3] Isaiah 53:3a (NET)

[4] Matthew 15:24 (NET)

[5] John 8:44a (NET)

[6] Luke 6:40 (NET)

[7] Matthew 23:15b (NET)

[8] John 1:11 (NET)

[9] Isaiah 53:3 (Tanakh)

[10] John 12:7b (NET)

[11] John 12:3 (NET)

[12] Luke 10:39b (NET)

[13] John 6:44 (NET)

[14] I have written enough about forms of τηρέω (τετήρηκαν is a form of τηρέω) elsewhere: Everyone Fathered by God Does Not Sin; Antichrist, Part 2; Son of God – 1 John, Part 3; Fear – Deuteronomy, Part 3; My Deeds, Part 1; My Deeds, Part 2; My Deeds, Part 3

[15] John 17:7 (NET)

[16] https://www.ntgreek.org/learn_nt_greek/verbs1.htm#TENSE

[17] Who Am I? Part 6

[18] Galatians 5:22, 23 (NET)

[19] Romans 7:5, 6 (NET)

[20] 1 Corinthians 15:56b (NET)

[21] Romans 7:4 (NET)

[22] Psalm 46:10 (Tanakh)

[23] John4:14b (NET)

Fear – Deuteronomy, Part 12

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I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqad, פקד) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…[1]  By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish.  While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.[3]   Though the fixation on punishment in Leviticus 18:25 is difficult for me to unravel, it hasn’t really dissuaded me from the idea that yehôvâh visits iniquity itself upon descendants to consign all to disobedience, so that he may show mercy to them all.[4]

Here I’ll focus on ʽâvôn in Exodus, and though I’ve already considered Exodus 20:5 I want to start there again from a slightly different perspective.  I’m comparing/contrasting the NET and Tanakh as relatively contemporary translations of the Hebrew from Christian and Jewish perspectives respectively, and the Septuagint as a more ancient Jewish perspective.

Exodus 20:3-6 (NET)

Exodus 20:3-6 (Tanakh)
You shall have no other gods before me [Table]. Thou shalt have no other gods before Me.
You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below [Table]. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
You shall not bow down to them or serve them, for I, the Lord, your God, am a jealous God, responding (pâqad, פקד) to the transgression (ʽâvôn, עון) of fathers by dealing with children to the third and fourth generations of those who reject me [Table], thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting (pâqad, פקד) the iniquity (ʽâvôn, עון) of the fathers upon the children unto the third and fourth generation of them that hate Me;
and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments [Table]. and showing mercy unto the thousandth generation of them that love Me and keep My commandments.

The translators of the NET would not quite enshrine the idea that yehôvâh punishes children, grandchildren and great-grandchildren for the sins of the father in the ten commandments.  Though one might argue that—responding to the transgression of fathers by dealing—is scarcely different if one already has that idea in mind, it is a move away from: punishing the children for the sin of the parents (NIV), punishing the children for the fathers’ iniquity (CSB), I will punish your families (CEV), I bring punishment on those who hate me and on their descendants (GNT), punishing the children for the fathers’ sin (HCSB), punishing the children for the iniquity of the parents (ISV) or I punish children for their parents’ sins (GWT).[5]  All of these translations follow the idea in the Septuagint that visiting (פקד) iniquity (עון) is equivalent to “repaying” (ἀποδιδοὺς, a form of ἀποδίδωμι) “sins” (ἁμαρτίας, a form of ἁμαρτία).

Exodus 20:3-6 (Septuagint)

Exodus 20:3-6 (NETS)
οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ [Table] You shall have no other gods besides Me.
οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς [Table] You shall not make for yourself an idol or likeness of anything whatever is in heaven above and whatever is in the earth beneath and whatever is in the waters beneath the earth.
οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς ἐγὼ γάρ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσίν με [Table] You shall not do obeisance to them, nor are you to serve them, for I am the Lord your God, a jealous god, repaying (ἀποδιδοὺς, a form of ἀποδίδωμι) sins (ἁμαρτίας, a form of ἁμαρτία) of fathers upon children up to the third and fourth generation to those who hate me,
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου [Table] and doing mercy unto thousands, for those who love me and keep my ordinances.

Admittedly, my own idea is more like I lay the sins of the parents upon their children; the entire family is affected in the New Living Translation.  But I didn’t come to it by reading the NLT, and I’m way too snobby to cite it as support.  The next occurrence of ʽâvôn includes an occurrence of nâśâʼ.

Exodus 28:36-38 (NET)

Exodus 28:36-38 (Tanakh)
“You are to make a plate of pure gold and engrave on it the way a seal is engraved: “Holiness to the Lord.” And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE HaShem.
You are to attach to it a blue cord so that it will be on the turban; it is to be on the front of the turban, And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be.
It will be on Aaron’s forehead, and Aaron will bear (nâśâʼ, ונשׁא) the iniquity (ʽâvôn, עון) of the holy things, which the Israelites are to sanctify by all their holy gifts; it will always be on his forehead, for their acceptance before the Lord. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before HaShem.

I won’t pretend that I understand the iniquity of the holy things or the iniquity committed in the holy things.  Nor will I chase that rabbit.  I want to stay focused.  The translators of the Septuagint took a different tack that actually makes more sense when considering the next occurrence of ʽâvôn also rather than this one alone.

Exodus 28:36-38 (Septuagint)

Exodus 28:32-34 (NETS)
καὶ ποιήσεις πέταλον χρυσοῦν καθαρὸν καὶ ἐκτυπώσεις ἐν αὐτῷ ἐκτύπωμα σφραγῖδος ἁγίασμα κυρίου And you shall make a pure gold thin plate and shall put in relief in it the relief of the seal “Holiness of the Lord.”
καὶ ἐπιθήσεις αὐτὸ ἐπὶ ὑακίνθου κεκλωσμένης καὶ ἔσται ἐπὶ τῆς μίτρας κατὰ πρόσωπον τῆς μίτρας ἔσται And you shall place it on twisted blue, and it shall be on the headdress. It shall be at the front of the headdress.
καὶ ἔσται ἐπὶ τοῦ μετώπου Ααρων καὶ ἐξαρεῖ Ααρων τὰ ἁμαρτήματα τῶν ἁγίων ὅσα ἂν ἁγιάσωσιν οἱ υἱοὶ Ισραηλ παντὸς δόματος τῶν ἁγίων αὐτῶν καὶ ἔσται ἐπὶ τοῦ μετώπου Ααρων διὰ παντός δεκτὸν αὐτοῖς ἔναντι κυρίου And it shall be on the forehead of Aaron, and Aaron shall take away (ἐξαρεῖ, a form of ἐξαίρω) the sins (ἁμαρτήματα, a form of ἁμάρτημα) of the holy things, whichever the sons of Israel have consecrated, every donation of their holy things.  And it shall be on Aaron’s forehead always, making them acceptable before the Lord.
Exodus 28: 42, 43 (NET)

Exodus 28:42, 43 (Tanakh)
Make for them linen undergarments to cover their naked bodies; they must cover from the waist to the thighs. And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach.
These must be on Aaron and his sons when they enter to the tent of meeting, or when they approach the altar to minister in the Holy Place, so that they bear (nâśâʼ, ישׁאו) no iniquity (ʽâvôn, עון) and die. It is to be a perpetual ordinance for him and for his descendants after him. And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.

In the former example Aaron will bear (nâśâʼ, ונשׁא) the iniquity (ʽâvôn, עון) of the holy things.  In the latter example Aaron and his sons wear underwear so that they bear (nâśâʼ, ישׁאו) no iniquity (ʽâvôn, עון) and die.  The translators of the Septuagint resolved this dilemma by translating ונשׁא (nâśâʼ) ἐξαρεῖ (a form of ἐξαίρω; NETS: “shall take away”) and ישׁאו (nâśâʼ) ἐπάξονται (a form of ἐπάγω; NETS: “shall…bring onto”).

Exodus 28: 42, 43 (Septuagint)

Exodus 28:38, 39 (NETS)
καὶ ποιήσεις αὐτοῖς περισκελῆ λινᾶ καλύψαι ἀσχημοσύνην χρωτὸς αὐτῶν ἀπὸ ὀσφύος ἕως μηρῶν ἔσται And you shall make for them linen drawers to hide the shame of their flesh; from hip to thighs they shall be.
καὶ ἕξει Ααρων αὐτὰ καὶ οἱ υἱοὶ αὐτοῦ ὡς ἂν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου ἢ ὅταν προσπορεύωνται λειτουργεῖν πρὸς τὸ θυσιαστήριον τοῦ ἁγίου καὶ οὐκ ἐπάξονται πρὸς ἑαυτοὺς ἁμαρτίαν ἵνα μὴ ἀποθάνωσιν νόμιμον αἰώνιον αὐτῷ καὶ τῷ σπέρματι αὐτοῦ μετ᾽ αὐτόν And Aaron and his sons shall wear them, whenever they enter the tent of witness or whenever they come near the altar of the holy place to minister, and they shall not bring onto (ἐπάξονται, a form of ἐπάγω) themselves sin (ἁμαρτίαν, another form of ἁμαρτία), lest they die: a perpetual precept for him and his seed after him.

And I would consider death an extreme punishment for bearing iniquity.  The next occurrences of ʽâvôn also include an occurrence of nâśâʼ.

Exodus 34:5-7 (NET)

Exodus 34:5-7 (Tanakh)
The Lord (yehôvâh, יהוה) descended in the cloud and stood with him there and proclaimed the Lord (yehôvâh, יהוה) by name. And HaShem descended in the cloud, and stood with him there, and proclaimed the name of HaShem.
The Lord (yehôvâh, יהוה) passed by before him and proclaimed: “The Lord (yehôvâh, יהוה), the Lord (yehôvâh, יהוה), the compassionate and gracious God (ʼêl, אל), slow to anger, and abounding in loyal love and faithfulness, And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth;
keeping loyal love for thousands, forgiving (nâśâʼ, נשׁא) iniquity (ʽâvôn, עון) and transgression and sin. But he by no means leaves the guilty unpunished, responding (pâqad, פקד) to the transgression (ʽâvôn, עון) of fathers by dealing with children and children’s children, to the third and fourth generation.” keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty;[6] visiting (pâqad, פקד) the iniquity (ʽâvôn, עון) of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’

Exodus 34:5-7 (Septuagint)

Exodus 34:5-7 (NETS)
καὶ κατέβη κύριος ἐν νεφέλῃ καὶ παρέστη αὐτῷ ἐκεῖ καὶ ἐκάλεσεν τῷ ὀνόματι κυρίου And the Lord descended in a cloud, and he stood beside him there, and he called in the name of the Lord.
καὶ παρῆλθεν κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσεν κύριος ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful
καὶ δικαιοσύνην διατηρῶν καὶ ποιῶν ἔλεος εἰς χιλιάδας ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας καὶ οὐ καθαριεῖ τὸν ἔνοχον ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν and preserving righteousness and doing mercy for thousands, taking away (ἀφαιρῶν, a form of ἀφαιρέω) acts of lawlessness (ἀνομίας, a form of ἀνομία) and of injustice and sins, and he will not acquit the guilty person, bringing (ἐπάγων, another form of ἐπάγω) lawless acts (ἀνομίας, a form of ἀνομία) of fathers upon children and upon children of children, upon the third and fourth generation.”

Here the translators of the NET and Tanakh agreed that נשׁא (nâśâʼ) should be translated forgiving, while the translators of the Septuagint chose ἀφαιρῶν (a form of ἀφαιρέω; NETS: “taking away”).  One can appreciate the problem: How could yehôvâh bear iniquity (not to mention transgression and sin) if that made Aaron and his sons liable to death?  Of course, if I let the Hebrew words stand as is and learn from them, and believe that yehôvâh took on human flesh and became Jesus the Christ, I have a gospel message foretold to Moses in the long name of God.

So what did Moses know and when did he know it?  Following yehôvâh’s self-revelation Moses didn’t ask Him to bear (nâśâʼ) Israel’s iniquity.

Exodus 34: 8, 9 (NET)

Exodus 34: 8, 9 (Tanakh)
Moses quickly bowed to the ground and worshiped And Moses made haste, and bowed his head toward the earth, and worshipped.
and said, “If now I have found favor in your sight, O Lord, let my Lord go among us, for we are a stiff-necked people; pardon (sâlach, וסלחת) our iniquity (ʽâvôn, לעוננו) and our sin, and take us for your inheritance.” And he said: ‘If now I have found grace in Thy sight, O L-rd, let the L-rd, I pray Thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for Thine inheritance.’

Moses asked for וסלחת (sâlach) instead.  And yehôvâh gave them rules and rituals (Exodus 34:10-27) that when they transgressed them they might seek a remedy through confession, sacrifice and other rituals to receive sâlach.  The translators of the Septuagint, on the other hand, turned Moses’ request into a prophecy of the new covenant (Jeremiah 31:31-34).

Exodus 34: 8, 9 (Septuagint)

Exodus 34: 8, 9 (NETS)
καὶ σπεύσας Μωυσῆς κύψας ἐπὶ τὴν γῆν προσεκύνησεν And quickly, bowing down to the earth, Moyses did obeisance
καὶ εἶπεν εἰ εὕρηκα χάριν ἐνώπιόν σου συμπορευθήτω ὁ κύριός μου μεθ᾽ ἡμῶν ὁ λαὸς γὰρ σκληροτράχηλός ἐστιν καὶ ἀφελεῖς σὺ τὰς ἁμαρτίας ἡμῶν καὶ τὰς ἀνομίας ἡμῶν καὶ ἐσόμεθα σοί and said, “If I have found favor before you, let my Lord go together with us. For the people are stiff-necked, and you shall take away (ἀφελεῖς, another form of ἀφαιρέω) our sins (ἁμαρτίας, a form of ἁμαρτία) and lawless acts (ἀνομίας, a form of ἀνομία), and we will be yours.”

If they had the law, the rituals and the sacrifices in mind, hear what may well be Jesus’ teaching to his disciples in the days between his resurrection and ascension (Hebrews 10:1-4 NET):

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.  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?  But in those sacrifices there is a reminder of sins year after year.  For the blood of bulls and goats cannot take away (ἀφαιρεῖν, another form ἀφαιρέω) sins (ἁμαρτίας, a form of ἁμαρτία).

A table of forms of ʽâvôn in Exodus and their translations in the KJV and NET follows.

Form of ʽâvôn

 Reference

KJV

NET
עון Exodus 20:5 …visiting the iniquity of the fathers upon the children… …responding to the transgression of fathers…
Exodus 28:38 …that Aaron may bear the iniquity of the holy things… …and Aaron will bear the iniquity of the holy things…
Exodus 28:43 …that they bear not iniquity, and die… …so that they bear no iniquity and die.
Exodus 34:7 …forgiving iniquity and transgression and sin… …forgiving iniquity and transgression and sin.
Exodus 34:7 …visiting the iniquity of the fathers upon the children… …responding to the transgression of fathers by dealing with children…
לעוננו Exodus 34:9 …and pardon our iniquity and our sin… …pardon our iniquity and our sin…

[1] Deuteronomy 5:9b (NET)

[2] Exodus 32:34b (NET)

[3] Fear – Deuteronomy, Part 9

[4] Romans 11:32b (NET)

[5] See: Bible Hub

[6] The clauses: But he by no means leaves the guilty unpunished, and, and that will by no means clear the guilty are translations of three Hebrew words, two of which are forms of nâqâh.  First, ונקה (nâqâh), second, לא (lôʼ); third, ינקה (nâqâh).

Will, Areté and Troy

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An article in the Washington Post by Mark Berman and Marwa Eltagouri, entitled “Parkland suspect detailed plans in chilling videos: ‘I’m going to be the next school shooter’” caught my ear.  Two excerpts from it are contrasted below:

He announced plans to become a school shooter, detailed how many people he hoped to murder and gloated about the infamy he would gain from such a massacre.

“When you see me on the news, you’ll all know who I am,” he says before laughing. “You’re all going to die!”

 Yet even as it emerged after the massacre that he was a troubled young man with a pattern of disturbing behavior and alleged violence, what motivated him to open fire remains unanswered.

Though the journalists’ apparent deafness, whether real or feigned, to the shooter’s own words aroused my curiosity, it’s not really the subject of this essay.  I want to consider the persistence of ancient heroic areté in the contemporary world.

In Homer the word applied to men capable of fighting—able warriors.  They had to possess the best weapons, and their wealth guaranteed the quality of these weapons.  The [men] capable of effectively defending the group united in themselves strength, courage, good birth, and martial skills.  Moral or spiritual values were rarely mentioned.  Areté primarily meant the strength and skill of a warrior or wrestler, and especially heroic virtue.  It was inseparable from a spirit of competition and pride that involved a feeling of duty and responsibility toward the idea of areté.  Over time the concept of areté was extended to prudence and cunning, advantageous traits in war.  The desire to win the crown of areté is the essence of heroism.

Zbigniew Pańpuch’s definition of heroic areté above may not seem at first to describe a school shooter’s psyche unless one considers the question: “effectively defending the group” from whom?  I’m starting here because I think his brief treatise on the ethical problems of areté through time, though otherwise quite able and compelling, misses one key element—the desire (will) that animates it: glory, honor and immortality.  “The probable cause affidavit,” of another school shooter arrested recently, “says he told an investigator he spared people he liked because he wanted his story told.”[1]

Mr. Pańpuch has given me a fresh appreciation for Wolfgang Petersen’s and David Benioff’s Troy.  This desire to be remembered is cited in the opening narration of the movie:

Men are haunted by the vastness of eternity.  And so we ask ourselves will our actions echo across the centuries?  Will strangers hear our names long after we’re gone and wonder who we were…

Though the film was criticized for not adhering to the standard myths it does an excellent job of exploring the ethical issues of areté in dramatic form.  I think Homer may have approved.  Surely, the poets of a later epoch would have understood.

The movie begins in Thessaly.  Agamemnon’s (Brian Cox) will to power over the Greek city states has led him to confront Triopas (Julian Glover), the last free king of Thessaly.  “I brought all the Greek kingdoms together,” Agamemnon extols his own areté later in the film.  “I created a nation out of fire worshippers and snake eaters!  I build the future.”  He proposes a battle of champions to Triopas, but his own champion Achilles (Brad Pitt) is AWOL.

A boy finds Achilles back in camp, sleeping off a drunken orgy with two beautiful naked women.  “I want what all men want,” Achilles admits later in the film.  “I just want it more.”

As Achilles prepares to leave for battle, the boy says, “The Thessalonian you’re fighting, he’s the biggest man I’ve ever seen.  I wouldn’t want to fight him.”

“That’s why no one will remember your name,” Achilles replies.

When Achilles arrives at the front Agamemnon doesn’t honor him as he feels he deserves.  He turns to leave.  But Nestor (John Shrapnel), full of “prudence and cunning,” knows how to manipulate him.

“Achilles, Achilles,” Nestor calls his name to salve his wounded pride, “Look at the men’s faces.  You can save hundreds of them.  You can end this war with a swing of your sword.  Let them go home to their wives.”  And Achilles obeys Nestor.

After Paris (Orlando Bloom) takes Helen (Diane Kruger) with him back to Troy, her husband Menelaus (Brendan Gleeson) asks his brother Agamemnon for help to regain his honor.  “I want her back,” he says, “so I can kill her with my own two hands.  I won’t rest till I’ve burned Troy to the ground.”

“I thought you wanted peace with Troy,” Agamemnon says.

“I should have listened to you.”

“Peace is for the women and the weak,” Agamemnon consoles his brother.

Thus Mr. Pańpuch described the “Areté of mores…the mores and culture of the ordinary life, mentality, and way of life of ‘the best people’—’αριστοι [aristoi].”[2]

They were aware of their privileged and exclusive position.  They had refined manners and knew how to act in every situation.  They showed great hospitality, composure in their response to unexpected situations, and were natural in ordinary life.  They typically acted with irreproachable courtesy toward those who acted wickedly.  Forbearance and admonitions always came before the meting out of just punishment.  The role of the woman and the womanly areté was an essential element of their mores.  Beauty was part of feminine areté, just as a man was judged according to his intellectual and physical virtues.  A woman’s areté was also measured by the purity of her manners, and provident economic management.  This was connected with the social and legal status of women as mistresses of the home, the guardians of every good custom, and the teachers of tradition and culture.

The woman with her specific areté had a moderating influence on the ways of men.

“Old King Priam thinks he’s untouchable behind his high walls,” Agamemnon argues with his counselor Nestor.  “He thinks the sun god will protect him.  But the gods protect only the strong!  If Troy falls I will control the Aegean.”  When he cannot dissuade him from attacking Troy Nestor encourages Agamemnon to call on Achilles and his Myrmidons.  “He can’t be controlled,” Agamemnon laments.  “He’s as likely to fight us as the Trojans.”

“We don’t need to control him, we need to unleash him.  That man was born to end lives.”

Nestor’s plot to use Achilles to achieve Agamemnon’s dream of a unified Greece dramatizes the evolution of areté as described by Mr. Pańpuch, a further moderation of the heroic areté of the sons of disobedience (ἀπειθείας, a form of ἀπείθεια) :

The fight for heroic areté earlier was a fight for personal glory, but with time it was replaced by the motive of heroic love of the fatherland.  Fortitude understood as military skill became areté.  The πολις and what was of benefit or harm to it was the measure of true areté.  It was shameful and blameworthy for a man to refuse to sacrifice his health, property, or life for the fatherland.  The ethics of the state replaced aristocratic ethics.  This process became clearer yet as the conception of justice and the ideal of the state under the rule of law took shape.

This definition mirrors an argument which attempts to wrest Nietzsche’s will to power from Nazis: “Some of the misconceptions of the will to power, including Nazi appropriation of Nietzsche’s philosophy, arise from overlooking Nietzsche’s distinction between Kraft (force) and Macht (power).[2]  Kraft is primordial strength that may be exercised by anything possessing it, while Macht is, within Nietzsche’s philosophy, closely tied to sublimation and ‘self-overcoming’, the conscious channeling of Kraft for creative purposes.”

Odysseus (Sean Bean), the “one man he’ll listen to,” is dispatched to channel Achilles’ Kraft for Agamemnon’s creative purposes.  “Let Achilles fight for honor,” Odysseus pleads.  “Let Agamemnon fight for power.  And let the gods decide which man to glorify…We’re sending the largest fleet that ever sailed, a thousand ships…This war will never be forgotten.  Nor will the heroes who fight in it.”

As he considers whether to swallow his contempt for Agamemnon’s Macht, Achilles’ mother, the sea nymph Thetis (Julie Christie), prophesies his fate:

If you stay in Larisa you will find peace.  You will find a wonderful woman.  You will have sons and daughters, and they will have children.  And they will love you.  When you are gone, they will remember you.  But when your children are dead and their children after them your name will be lost. 

If you go to Troy glory will be yours.  They will write stories about your victories for thousands of years.  The world will remember your name.  But if you go to Troy you will never come home.  For your glory walks hand in hand with your doom.  And I shall never see you again.

“Everyone dies,” Achilles’ expresses his own attitude toward death—and life—later in the film, “today or fifty years from now.  What does it matter?”  And so he encourages his Myrmidons as they approach the beach of Troy with the words, “You know what’s there, waiting, beyond that beach—immortality!  Take it!  It’s yours!”

Hector (Eric Bana) confronts Achilles in the Trojan temple of Apollo over the dead bodies of his priests.  “These priests weren’t armed,” he shouts.  “Fight me!”

“Why kill you now, prince of Troy,” Achilles smirks, “with no one here to see you fall?”

“Why did you come here?”

“They’ll be talking about this war for a thousand years.”

“In a thousand years the dust from our bones will be gone.”

“Yes, prince, but our names will remain.”

Over time areté took on a more moral, even a religious, meaning.  Zbigniew Pańpuch wrote this of “Areté in realization”:

A man’s conscious efforts play an essential role in his achievement of areté.  By nature we are capable of acquiring permanent dispositions and developing them in ourselves by habituation.  These dispositions are not innate.  We only possess predispositions to acquire them because natural operations are not subject to change by habituation, “we acquire the virtues by first having actually practiced them, just as we do the arts”…

Aristotle also stated that there was a converse dependence: there is no prudence without areté.  The idea that happiness can only become fully real in the presence of the transcendent good, God, was revolutionary compared to the ancient conception of happiness.  St. Thomas Aquinas created a great synthesis of the ancient conception of areté and Christian doctrine.  He incorporated into his system the inheritance of great ancient conceptions (Aristotelian, Stoic, and neo-Platonic) and the content of Christian revelation.

Areté it seems has always been a religious attempt to tame the will, to rechannel the desires, of the sons of disobedience.  Paul wrote (Ephesians 2:1-3 NET Table):

And although you were dead in your transgressions and sins, in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…

Ancient “heroic” areté persists because the ruler of the kingdom of the air still whispers sweetly to the deceitful heart of the old human in virile young men, “glory, honor, immortality.”  Clint Eastwood proposed an alternative to the willful self-aggrandizing pursuit of chimeric areté in his movie The 15:17 to Paris.

Young Spencer Stone (William Jennings) gets in a lot of trouble at his smug religious school.  His fiercely loyal mother Joyce Erskel (Judy Greer) confronts him in his bedroom after a report that he toilet-papered a neighbors’ house.  “I am mortified, Spencer.  Mortified,” she repeats after he acknowledges it.  “What am I gonna tell Anthony’s father?”

“I don’t think you should tell…”

“No, you don’t think.  The constant calls from the principal, all the trouble you’ve been causing, it’s too much.  It’s too much Spencer.”

“Mom, I’m sorry.”

“And it is getting harder and harder to come in here because every time I do, I just leave disappointed.”  She slams his bedroom door as she leaves.

That night Spencer prayed what apparently became his life-long prayer, a prayer attributed to St. Francis of Assissi:

Lord, make me an instrument of Your peace.  Where there is hatred, let me sow love.  Where there is injury, pardon.  Where there is darkness, light.  And where there is sadness, joy.  For it is in giving that we receive.  It is in pardoning that we are pardoned.  And it is in dying that we are born into eternal life.  Amen. 

My own bungled lifetime, seeking any and every other remedy, caused me to marvel at the boy.  “Where? How? Such genius,” I sputtered in amazement.  The Holy Spirit’s answer was immediate, and came in the form of Jesus’ couplet on ἑλκύω, which both exalts… (John 6:44a NET)

No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him…

…and humbles (John 12:32 NET):

And I, when I am lifted up from the earth, will draw (ἑλκύσω, another form of ἑλκύω) all people to myself.

Cobwebs

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I think I can finally wipe some sticky filaments of ideas from my face and roll them up into something like a little cotton candy ball:

I have dual citizenship in the rarefied and pampered world of resort hotels, both as a guest and as a servant working along with those who make the resort conference experience what it is.  As a servant I’m expected to express love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.  And since I’m never a paying guest, the fruit of the Holy Spirit maintains my dual citizenship in this world.

I frequent the backrooms and service corridors of venues often enough to know that sometimes the expression of these “virtues” is less than genuine.  In other words, it’s the work of actors, hypocrites.  But then I walk out again into a ballroom where a keynote speaker extols the value of some aspect of the fruit of the Holy Spirit for effective servant-leadership.  Of course, no one calls it the fruit of the Holy Spirit.

Hotel management and keynote speakers alike expect servants and effective leaders to generate love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control out from themselves, on their own, or with tips and techniques that have been developed and written about in books for sale in the lobby.  None offers a fountain of water springing up to eternal life,[1] though all seem to recognize that even an actor’s imitation of the fruit of the Holy Spirit is what makes resort life viable.

A friend called a while back seeking my opinion on the idea that Jesus was an alien lifted up by some sort of tractor beam into a spacecraft hidden in the clouds.  I get it, I suppose.  If Jesus is a magical being from another planet no one can expect us to be anything like Him.

Believing that God has provided us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence,[2] does pose an immediate and insistent question: Why am I not more like Him?  My go-to answer is that my faith in, measured as a function of my reliance upon, his supply is not all it might be.  But that really chafes since I claim to believe that this faith, or faithfulness, is also supplied through his Holy Spirit.

In April this year, working almost every day, I began to earn my two-month-long Christmas vacation.  If I wasn’t working I was driving to the next show.  I put a little over 6,000 miles on my company vehicle.  While driving I listened to some sermons on the radio.  One in particular rang “true” and familiar, similar to sermons I had heard before.  The gist was: “God has supplied everything you need for salvation in Jesus Christ.  All he requires from you is faith and obedience.”

In the past I resolved the irrationality of these statements by assuming that everything didn’t mean everything.  So I set out to supply my own faith and my own obedience by hearing and obeying rules.

May grace and peace be lavished on you, Peter wrote, as you grow in the rich knowledge of God and of Jesus our Lord!  I can pray this because his divine power has bestowed on us everything  necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.[3]  The Greek word translated everything was πάντα (a form of πᾶς).  The definition of πᾶς in the NET contains an excerpt from a sermon by C.H. Spurgeon:

…”the whole world has gone after him” Did all the world go after Christ? “then went all Judea, and were baptized of him in Jordan.”  Was all Judea, or all Jerusalem, baptized in Jordan?  “Ye are of God, little children”, and the whole world lieth in the wicked one”.  Does the whole world there mean everybody? The words “world” and “all” are used in some seven or eight senses in Scripture, and it is very rarely the “all” means all persons, taken individually.  The words are generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile … (C.H. Spurgeon from a sermon on Particular Redemption)

I grew up in the same religious milieu as the translators of the NET.  I, too, thought God had bestowed on us everything necessary for life and godliness except faith and obedience.  What was that everything?  After all, that seems to be Spurgeon’s point, to look for the limitations implicit in the text.  In my case everything was a second chance[4] to become the best Pharisee I could be, another opportunity to have my own righteousness derived from the law.[5]  But at what point does this obsessive caution in interpretation reduce forms of πᾶς from the pen of the New Testament writers to the written equivalent of uh or uhm?

So did Peter mean everything?  Well, even he had a long list of things for me to add to my faith in God through Jesus Christ (2 Peter 1:5-11 NET):

For this very reason, make every effort to add (ἐπιχορηγήσατε, a form of ἐπιχορηγέω) to your faith excellence, to excellence, knowledge; to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; to godliness, brotherly affection; to brotherly affection, unselfish love.  For if these things are really yours and are continually increasing, they will keep you from becoming ineffective and unproductive in your pursuit of knowing our Lord Jesus Christ more intimately.  But concerning the one who lacks such things – he is blind.  That is to say, he is nearsighted, since he has forgotten about the cleansing of his past sins.  Therefore, brothers and sisters, make every effort to be sure of your calling and election.  For by doing this you will never stumble into sin.  For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided (ἐπιχορηγηθήσεται, another form of ἐπιχορηγέω) for you.

According to the Koine Greek Lexicon ἐπιχορηγήσατε is an aorist active imperative 2nd person plural verb.  The primary definition in the lexicon is “to furnish, provide for (at one’s own expense).”  So I can’t fault the translators here.  And I find no discrepancy in the Greek texts.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν και αυτο τουτο δε σπουδην πασαν παρεισενεγκαντες επιχορηγησατε εν τη πιστει υμων την αρετην εν δε τη αρετη την γνωσιν και αυτο τουτο δε σπουδην πασαν παρεισενεγκαντες επιχορηγησατε εν τη πιστει υμων την αρετην εν δε τη αρετη την γνωσιν

Granted, Peter may have admonished me to add these things in or by (ἐν) my faith rather than to it.  Faith here is πίστει (a form of πίστις), a noun in the dative case which “may also indicate the means by which something is done.”[6]  But in English translation I’m left with the disconcerting conclusion that the Holy Spirit wanted to wear me out striving to obey Peter until my ears were opened to hear Paul and then, at last, Jesus (Matthew 11:25-30 NET):

At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children.  Yes, Father, for this was your gracious will.  All things have been handed over to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides (βούληται, a form of βούλομαι) to reveal him.  Come to me, all you who are weary and burdened, and I will give you rest.  Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.  For my yoke is easy to bear, and my load is not hard to carry.”

In another essay I referenced John Piper’s essay “A Whole World Hangs on a Word” without any reference to opposing views.  So I typed “faith is not a gift Ephesians 2” into Google to consider some.  Wayne Jackson’s essay “Is Faith the Gift of Ephesians 2:8?” on Christian Courier was top of the list.

My purpose here is not to pick on Wayne Jackson.  He had a particular point of contention with followers of John Calvin.  My own relationship with John Calvin ended abruptly at Chapter 13 of the Institutes when the paperback copy of the book dented the wall of my apartment.  Something about his discussion of the “essence” of God so early in his book irritated me, and I’ve never looked back (except for today to recall how far I’d gotten).  Now, of course, if he meant God is love, my apologies to John Calvin and my landlord.  If not, it still seems pretentious to me.  Admittedly, I was reading in English translation with little appreciation for how problematic that might be.

What Wayne Jackson has done for me is to remind me how arguments against faith as a gift of God’s grace go.  Below is a table quoting two paragraphs from his essay under the heading: “God’s Sovereignty Does Not Negate Man’s Free Will.”

…since God is a Being of absolute truth (Dt. 32:4; “faithfulness,” ASV), he cannot do that which would violate his own nature, e.g., practice lying.  It thus is impossible for God to lie (Num. 23:19; Tit. 1:2; Heb. 6:18).  The Lord’s sovereignty is not compromised by his inability to lie.  His sovereignty is limited, however, by his own holy nature. Similarly, if it is the case that the Almighty granted man the ability to exercise free will, then the divine requirement that this free will be exercised responsibly (requiring obedience) is not a violation of Heaven’s sovereignty; rather, it is an example of the exercise thereof.

I didn’t quote these paragraphs to engage Mr. Jackson in philosophical debate but simply to highlight the contrast between them: One is stated with confidence, conviction and Bible references, the other (quite honestly, I think) is more speculative in nature with no Bible references.  I am well aware that something inhibits and impedes my expression of Christ-likeness, but is there any practical value to calling it free will over, say, the old human or sin in my flesh?

I realize that those who promote free will do so more positively, as the proximate cause of both faith and obedience.  If anyone wants (θέλῃ, a form of θέλω) to do God’s will (θέλημα), he will know about my teaching, whether it is from God or whether I speak from my own authority.[7]  Notice what Jesus did not say: If anyone wants to do God’s will, he will succeed thereby.  My failure to accomplish God’s will in my own strength was part of the confirmation that it was, in fact, God’s will rather than my own.  Jesus’ own attitude was not my will (θέλημα) but yours be done.[8]  But I don’t want to invalidate Mr. Jackson’s point entirely because Jesus’ called those who are weary and burdened.

I worked the hardest to will myself into doing God’s will when I turned Paul’s definition of love into rules I repeated as a mantra so as to obey them.  The highest achievement of that effort was that I didn’t murder my wife in her sleep.  It’s not much of a righteousness résumé but it is still a world removed from “I murdered my wife in her sleep.”  Perhaps I should patent this technique, so to speak, by writing it in a book as a kind of crisis intervention for those who are considering taking high-powered weapons to school to murder their classmates.

But the moment I consider how to market such a book to the young men I imagine them to be is also the moment I wonder if I haven’t overindulged my will even in this.  Some life-changing work had already been accomplished in me that I even cared enough to treat Paul’s definition of love as rules to obey.  And life-changing is a very poor way to characterize what Paul wrote the Ephesians (Ephesians 2:1-10 NET Table):

And although you were dead in your transgressions and sins, in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing (ἐνεργοῦντος, a form of ἐνεργέω) the sons of disobedience (ἀπειθείας, a form of ἀπείθεια), among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…

But God, being rich in mercy, because of his great love with which he loved us, even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! – and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.  For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.

Love is patient, but did I by my will alone believe it to be true and obey it more or less as a commandment—thou shalt be patient—with a wife who wanted to divorce me?  Love is kind, but did I by my will alone believe it to be true and obey it more or less as a commandment—thou shalt be kind—when her daily existence rejecting me was like a knife twisting in my heart?

Or was God, the Father, according to the wealth of his glory granting me to be strengthened with power through his Spirit in the inner person, that Christ was dwelling in my heart through faith, so that, because I had been rooted and grounded in love, I would be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that I could be filled up to all the fullness of God[9] because I had a pastor who taught and prayed this prayer?

Is that what was really happening as I invented a rather stupid rationalization about turning definitions into rules to obey in my own strength?  Yeah, I think so.  As Paul wrote believers in Philippi, continue working out your salvation with awe (φόβου, a form of φόβος) and reverence (τρόμου, a form of τρόμος), for the one bringing forth (ἐνεργῶν, another form of ἐνεργέω) in you both the desire (θέλειν, another form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.[10]

But I’m not sure I could have gotten from there to here without that rationalization and its utter refutation by my persistent sinful behavior.  And I’m certain I couldn’t have gotten here apart from the overwhelming power of the indwelling Holy Spirit who has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.  And here is no way station from which to backslide but an excellent place from which to strive toward the prize of the upward call of God in Christ Jesus,[11] not in my own strength but in the faith and obedience that flow from his Holy Spirit, that fountain of water springing up to eternal life that Jesus promised the Samaritan woman[12] at Jacob’s well (John 4:4-42).

[1] John 4:14b (NET)

[2] 2 Peter 1:3 (NET)

[3] 2 Peter 1:2, 3 (NET)

[4] Who Am I? Part 3; Jesus the Leg-breaker, Part 1; Romans, Part 55

[5] Philippians 3:9 (NET)

[6] See Dative Case on Resources for Learning New Testament Greek

[7] John 7:17 (NET)

[8] Luke 22:42b (NET)

[9] Ephesians 3:16-19 (NET)

[10] Philippians 2:12b, 13 (NET)

[11] Philippians 3:14b (NET)

[12] My Reasons and My Reason, Part 6; Fear – Exodus, Part 9

Believers

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I tend to use the word believers for ἐκκλησία primarily because the word church had become a not-for-profit corporation managed and operated by believers.  It helps me study the Bible as if it pertains to me, rather than as a search for bylaws and provisions for the charter of a local not-for-profit corporation.  But suddenly the line I wrote in another essay jumped out at me—“I kneel before the Father, he wrote believers in Ephesus”—and caused me to wonder.

Was I fooling myself?  Did Paul really mean that individual believers may be filled up to all the fullness of God?  Or did he mean the ἐκκλησία corporately?  If so, was that the ἐκκλησία universally or locally?

Paul’s letter to the Ephesians[1] was addressed to the saints (ἁγίοις, a form of ἅγιος).[2]  These were individuals designated by two plural adjectives, holy and faithful (πιστοῖς, a form of πιστός) in Jesus Christ.  But it was through the singular church (ἐκκλησίας,[3] a form of ἐκκλησία) that the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.[4]

Ephesians 3:10-12 (NET)

Ephesians 3:10-12 (KJV)
The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God…
This was according to the eternal purpose that he accomplished in Christ Jesus our Lord… According to the eternal purpose which he purposed in Christ Jesus our Lord:
…in whom we have boldness and confident access to God because of Christ’s faithfulness. In whom we have boldness and access with confidence by the faith of him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου

The Greek word πίστεως (a form of πίστις), translated faithfulness (NET) and faith (KJV), is a genitive singular feminine noun according to the Koine Greek Lexicon online.  The Greek word αὐτοῦ (a form of αὐτός), translated of Christ’s (NET) and of him (KJV), is a genitive singular masculine / neuter personal pronoun according to the same lexicon.  I assume the NET translators assumed that his faith (or, faithfulness) meant Christ’s faith or faithfulness because Christ Jesus our Lord (τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν) is the nearest antecedent.  But the fruit of the Spirit is… πίστις,[5] translated faithfulness (NET) and faith (KJV), a nominative singular feminine noun according to the Koine Greek Lexicon.

This faith or faithfulness is not my doing but neither is it so alien to me that I can ignore it to pursue my fleshly desires as if it weren’t given to me.  It is an aspect of the fruit of the Holy Spirit given to those who are led by the Spirit, the children of God, the holy and faithful (πιστοῖς, a form of πιστός) in Jesus Christ.  For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.  For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.[6]

Ephesians 3:13 (NET)

Ephesians 3:13 (KJV)
For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν. διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

So was Paul addressing a singular church or plural individuals?  The first you (NET) and ye (KJV) were implied by the verbs ἐγκακεῖν (a form of ἐκκακέω) or εκκακειν (another form of ἐκκακέω) both of which are infinitives according to the Koine Greek Lexicon, not clearly singular or plural.  But Paul was suffering for individuals: ὑμῶν (a form of ὑμείς), translated you and your (NET, KJV), is plural.

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)
For this reason I kneel before the Father… For this cause I bow my knees unto the Father of our Lord Jesus Christ…
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:15, 16 (NET)

Ephesians 3:15, 16 (KJV)
…from whom every family in heaven and on the earth is named. Of whom the whole family in heaven and earth is named…
I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person… That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man…

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Paul prayed for individuals: ὑμῖν is also plural.  The Greek word δῷ (a form of δίδωμι) is a verb in the subjunctive mood according to the lexicon, hence the translation he may grant (NET).  But since it was a result[7] of Paul’s prayer and the wealth of God’s glory I wonder if the may might be dropped.  The word translated he would grant (KJV) δωη (another form of δίδωμι), however, could be in the optative or subjunctive moods depending on diacritical marks that are absent from the texts of the Stephanus Textus Receptus and Byzantine Majority Text I’m using.

Ephesians 3:17 (NET)

Ephesians 3:17 (KJV)
…that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love… That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love…

The verb translated may dwell, κατοικῆσαι (a form of κατοικέω), is an aorist active infinitive verb so I assume the word may is stylistic.  The words your hearts are clear and accurate in English translation.  The verb ἐρριζωμένοι (a form of ῥιζόω), translated you have been rooted (NET) or being rooted (KJV), is plural as is τεθεμελιωμένοι (a form of θεμελιόω), translated grounded.

Ephesians 3:18 (NET)

Ephesians 3:18 (KJV)
…you may be able to comprehend with all the saints what is the breadth and length and height and depth… May be able to comprehend with all saints what is the breadth, and length, and depth, and height…

The verb translated you may be able (NET) or May be able (KJV) is ἐξισχύσητε the second person plural form of ἐξισχύω.  It is subjunctive but as a result clause preceded by ἵνα the word may is more stylistic than accurate.  The verb καταλαβέσθαι (a form of καταλαμβάνω), translated to comprehend, is an infinitive.  This ability to comprehend is the birthright of all the saints (πᾶσιν τοῖς ἁγίοις).

Ephesians 3:19 (NET)

Ephesians 3:19 (KJV)
…and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God. …to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

The verb translated to know is γνῶναι the infinitive form of γινώσκω.  But πληρωθῆτε (a form of πληρόω), translated you may be filled (NET) or ye might be filled (KJV), is definitely plural.  It is also subjunctive but again preceded by ἵνα.  It is a result clause.  One could argue that this entire passage should be translated with more conviction.  As one of the believers who has found it difficult to “understand or experience…the fullness of the Holy Spirit in their lives,”[8] I suppose I can understand why it was not.

Even now, knowing that Paul addressed individual believers and that all the fullness of God (πᾶν τὸ πλήρωμα τοῦ θεοῦ) was limited here to knowledge and love, I still have some incredulity.  It’s time to drown out that incredulity in the praise of Him who is able to do far beyond all that we ask or think.

Ephesians 3:20, 21 (NET)

Ephesians 3:20, 21 (KJV)
Now to him who by the power that is working within us is able to do far beyond all that we ask or think… Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us…
…to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen. Unto him be glory in the church by Christ Jesus throughout all ages, world without end.  Amen.

When Paul wrote of the ἀγάπην τοῦ Χριστοῦ (love of Christ) I think the Holy Spirit meant the fruit of the Spirit since the definition of God’s love entails every aspect of the fruit of the Spirit.

1 Corinthians 13:4-8a (NET)

1 Corinthians 13:4-8a (KJV)
Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
It is not rude, it is not self-serving, it is not easily angered or resentful. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
It is not glad about injustice, but rejoices in the truth. Rejoiceth not in iniquity, but rejoiceth in the truth;
It bears all things, believes all things, hopes all things, endures all things. Beareth all things, believeth all things, hopeth all things, endureth all things.
Love never ends. Charity never faileth:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει η αγαπη ουδεποτε εκπιπτει η αγαπη ουδεποτε εκπιπτει

The iffy part of Paul’s prayer is not the wealth of God’s glory, the power of the Holy Spirit or the love of Christ.  The iffy part is my faith.  But then I don’t want to rely on my faith.  I want the faith that comes from the fruit of the Spirit, the faith of Jesus Christ, because He “had the faith to stand on the water and hold Peter (Matthew 14:25-33) up as well.”  And Peter wrote:

2 Peter 1:2, 3 (NET)

2 Peter 1:2, 3 (KJV)
May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς |ἰδίᾳ δόξῃ | καὶ |ἀρετῇ| ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης

2 Peter 1:4 (NET)

2 Peter 1:4 (KJV)
Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δι᾿ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. δι ων τα μεγιστα ημιν και τιμια επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας δι ων τα τιμια ημιν και μεγιστα επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας

To know (γινώσκωσιν, another form of γινώσκω) the only true God, and Jesus Christ, whom [He] sent[9] is eternal life.  To know his love to be filled up to all the fullness of God may require some patience as well.  Fortunately, love is patient (μακροθυμεῖ, a form of μακροθυμέω) and the fruit of the Spirit is…patience (μακροθυμία).

[1] According to a note (2) in the NET this “was an encyclical letter, intended for more than one audience.”  In other words there was a blank space to be filled in by the receiving church: “this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae.”

[2] Ephesians 1:1 (NET)

[3] Here ἐκκλησίας would be genitive and singular rather than accusative and plural.

[4] Ephesians 3:10 (NET)

[5] Galatians 5:22 (NET)

[6] Ephesians 2:8-10 (NET)  John Piper probably explained these verses the best I have heard in his essay, “A Whole World Hangs on a Word,” on Desiring God online.

[7] “However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” From Resources for Learning New Testament Greek

[8] Fear – Deuteronomy, Part 3

[9] John 17:3 (NET)