Adultery in the Law, Part 1

Posted on by

I want to study the background information in the Old Testament to see if I can understand what Jesus, Paul and the New Testament writers meant by πορνεία.  Since I’m treating πορνεία like the unknown X, I’ll track the Hebrew word נָאַף (nā’ap̄), equivalent to μοιχάω in Greek, to commit adultery.

The first occurrence is Exodus 20:14 (NET) [Table]: You shall not commit adultery (nā’ap̄, תנאף).  And the next is Leviticus 20:10 (NET Table) where the penalty for ינאף (nā’ap̄) is described:

If a man commits adultery (nā’ap̄, ינאף) with his neighbor’s wife, both the adulterer (nā’ap̄, הנאף) and the adulteress (nā’ap̄, והנאפת) must be put to death [See Addendum below].

What follows is a list of other capital offenses (Leviticus 20:11 NET Table):

If a man has sexual intercourse (šāḵaḇ, ישכב) with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.

I assume that the father was already dead, otherwise the law is redundant and falls under נָאַף (nā’ap̄).  Similarly in Leviticus 20:12 (NET) I assume that the son was dead:

If a man has sexual intercourse (šāḵaḇ, ישכב) with his daughter-in-law, both of them must be put to death.  They have committed (ʿāśâ, עשׁו) perversion (teḇel, תבל); their blood guilt is on themselves.

The list continues (Leviticus 20:13-16 NET):

If a man has sexual intercourse (šāḵaḇ, ישכב) with a male as one has sexual intercourse (miškāḇ, משכבי) with a woman, the two of them have committed (ʿāśâ, עשׁו) an abomination (tôʿēḇâ, תועבה).  They must be put to death; their blood guilt is on themselves.  If a man has sexual intercourse (lāqaḥ, יקח) with both a woman and her mother, it is lewdness (zimmâ, זמה).  Both he and they must be burned to death, so there is no lewdness (zimmâ, זמה) in your midst [See Addendum below].  If a man has (nāṯan, יתן) sexual intercourse (šᵊḵōḇeṯ, שכבתו) with any animal, he must be put to death, and you must kill the animal.  If a woman approaches any animal to have sexual intercourse (rāḇaʿ, לרבעה) with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

In Leviticus 20:17 (NET) offenders are to be cut off (probably executed) in the sight of the children of their people, and in verse 18 (NET), cut off from the midst of their people.

If a man has sexual intercourse (lāqaḥ, יקח) with his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace (ḥeseḏ, חסד).  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity [Table].  If a man has sexual intercourse (šāḵaḇ, ישכב) with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them must be cut off from the midst of their people.

Finally, the punishment incurred in Leviticus 20:19-21 was childlessness.

You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative.  They must bear their punishment for iniquity [Table].  If a man has sexual intercourse (šāḵaḇ, ישכב) with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless [Table].  If a man has sexual intercourse with (lāqaḥ, יקח) his brother’s wife, it is indecency (nidâ, נדה).  He has exposed his brother’s nakedness; they will be childless.

I assume that the execution of this sentence was intentionally left to God (in the form of reproductive issues) rather than to men (infanticide).  But it would be difficult to demonstrate except in the most oblique way.  Abraham (Abram) for instance married his niece1 Sarai more than four hundred thirty years2 before the law prohibited3 such marriage.  What is intriguing about this is that until God intervened, fulfilling his promise to Abram, Sarai was barren; she had no children.4

Whether these sentences were ever actually executed in a systematic way in Israel is a question I’ll leave for others.  My interest is simply to introduce the question:  Is Leviticus 20:11-21 what Jesus, Paul and the New Testament writers meant by the Greek word πορνεία?

 

Addendum: January 16, 2019
A table comparing Galatians 3:17 in the NET and KJV follows.

Galatians 3:17 (NET)

Galatians 3:17 (KJV)
What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, so as to invalidate the promise. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν τουτο δε λεγω διαθηκην προκεκυρωμενην υπο του θεου εις χριστον ο μετα ετη τετρακοσια και τριακοντα γεγονως νομος ουκ ακυροι εις το καταργησαι την επαγγελιαν τουτο δε λεγω διαθηκην προκεκυρωμενην υπο του θεου εις χριστον ο μετα ετη τετρακοσια και τριακοντα γεγονως νομος ουκ ακυροι εις το καταργησαι την επαγγελιαν

 

Addendum: September 17, 2021
Note 21 in the NET reads:

The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating “a man who commits adultery with the wife of” (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.

Both versions of the Septuagint I’ve been using seem to confirm the Masoretic text here.

Masoretic Text

 Septuagint
Leviticus 20:10 (Tanakh/KJV) Leviticus 20:10 (NET) Leviticus 20:10 (NETS)

Leviticus 20:10 (Elpenor English)
And the man that committeth adultery (יִנְאַף֙) with another man’s wife, even he that committeth adultery (יִנְאַ֖ף) with his neighbour’s wife, both the adulterer (הַנֹּאֵ֖ף) and the adulteress (וְהַנֹּאָֽפֶת) shall surely be put to death. If a man commits adultery (nā’ap̄, ינאף) with his neighbor’s wife, both the adulterer (nā’ap̄, הנאף) and the adulteress (nā’ap̄, והנאפת) must be put to death. A person who commits adultery (μοιχεύσηται) with the wife of a man or who commits adultery (μοιχεύσηται) with the wife of his neighbor—let both the adulterer (μοιχεύων) and the adulteress (μοιχευομένη) by death be put to death. Whatever man shall commit adultery (μοιχεύσηται) with the wife of a man, or whoever shall commit adultery (μοιχεύσηται) with the wife of his neighbour, let them die the death, the adulterer (μοιχεύων) and the (μοιχευομένη) adulteress.

The Greek translations of זִמָּ֖ה (zimmâ) in Leviticus 20:14 surprised me enough to be highlighted.  I’m not grasping the general, specific, technical or emotional connotations of זִמָּ֖ה (zimmâ), ἀνόμημά or ἀνομία apparently.

Masoretic Text

 Septuagint
Leviticus 20:14 (Tanakh) Leviticus 20:14 (NET) Leviticus 20:14 (NETS)

Leviticus 20:14 (Elpenor English)
And if a man take (יִקַּ֧ח) with his wife also her mother, it is wickedness (זִמָּ֣ה): they shall be burnt with fire, both he and they; that there be no wickedness (זִמָּ֖ה) among you. If a man has marital relations (lāqaḥ, יקח) with both a woman and her mother, it is lewdness (zimmâ, זמה).  Both he and they must be burned to death, so there is no lewdness (zimmâ, זמה) in your midst. He who takes (λάβῃ) a wife and her mother—it is transgression of the law (ἀνόμημά); they shall burn both him and them with fire, and there shall be no lawlessness (ἀνομία) among you. Whosoever shall take (λάβῃ) a woman and her mother, it is iniquity (ἀνόμημά): they shall burn him and them with fire; so there shall not be iniquity (ἀνομία) among you.

Tables comparing Leviticus 20:12; 20:13; 20:14; 20:15; 20:16; 20:18; 20:21 and Genesis 11:30 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 20:12; 20:13; 20:14; 20:15; 20:16; 20:18; 20:21 and Genesis 11:30 in the Septuagint (BLB and Elpenor) follow.

Leviticus 20:12 (Tanakh)

 Leviticus 20:12 (KJV)

Leviticus 20:12 (NET)
And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them. And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. If a man goes to bed with his daughter-in-law, both of them must be put to death.  They have committed perversion; their blood guilt is on themselves.

Leviticus 20:12 (Septuagint BLB)

Leviticus 20:12 (Septuagint Elpenor)
καὶ ἐάν τις κοιμηθῇ μετὰ νύμφης αὐτοῦ θανάτῳ θανατούσθωσαν ἀμφότεροι ἠσεβήκασιν γάρ ἔνοχοί εἰσιν καὶ ἐάν τις κοιμηθῇ μετὰ νύμφης αὐτοῦ, θανάτῳ θανατούσθωσαν ἀμφότεροι· ἠσεβήκασι γάρ, ἔνοχοί εἰσι

Leviticus 20:12 (NETS)

Leviticus 20:12 (English Elpenor)
And if anyone lies with his daughter-in-law, let both of them by death be put to death, for they have behaved impiously; they are liable. And if any one should lie with his daughter-in-law, let them both be put to death; for they have wrought impiety, they are guilty.

Leviticus 20:13 (Tanakh)

 Leviticus 20:13 (KJV)

Leviticus 20:13 (NET)
And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them. If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. If a man goes to bed with a male as one goes to bed with a woman, the two of them have committed an abomination.  They must be put to death; their blood guilt is on themselves.

Leviticus 20:13 (Septuagint BLB)

Leviticus 20:13 (Septuagint Elpenor)
καὶ ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικός βδέλυγμα ἐποίησαν ἀμφότεροι θανατούσθωσαν ἔνοχοί εἰσιν καὶ ὃς ἂν κοιμηθῇ μετά ἄρσενος κοίτην γυναικός, βδέλυγμα ἐποίησαν ἀμφότεροι· θανάτῳ θανατούσθωσαν, ἔνοχοί εἰσιν

Leviticus 20:13 (NETS)

Leviticus 20:13 (English Elpenor)
And he who lies with a male in a bed for a woman, both have committed an abomination; by death let them be put to death; they are liable. And whoever shall lie with a male as with a woman, they have both wrought abomination; let them die the death, they are guilty.

Leviticus 20:14 (Tanakh)

 Leviticus 20:14 (KJV)

Leviticus 20:14 (NET)
And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. If a man has marital relations with both a woman and her mother, it is lewdness.  Both he and they must be burned to death, so there is no lewdness in your midst.

Leviticus 20:14 (Septuagint BLB)

Leviticus 20:14 (Septuagint Elpenor)
ὃς ἐὰν λάβῃ γυναῗκα καὶ τὴν μητέρα αὐτῆς ἀνόμημά ἐστιν ἐν πυρὶ κατακαύσουσιν αὐτὸν καὶ αὐτάς καὶ οὐκ ἔσται ἀνομία ἐν ὑμῗν ὃς ἂν λάβῃ γυναῖκα καὶ τὴν μητέρα αὐτῆς, ἀνόμημά ἐστιν, ἐν πυρὶ κατακαύσουσιν αὐτὸν καὶ αὐτάς, καὶ οὐκ ἔσται ἀνομία ἐν ὑμῖν

Leviticus 20:14 (NETS)

Leviticus 20:14 (English Elpenor)
He who takes a wife and her mother—it is transgression of the law; they shall burn both him and them with fire, and there shall be no lawlessness among you. Whosoever shall take a woman and her mother, it is iniquity: they shall burn him and them with fire; so there shall not be iniquity among you.

Leviticus 20:15 (Tanakh)

 Leviticus 20:15 (KJV)

Leviticus 20:15 (NET)
And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast. And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast. If a man has sexual relations with any animal, he must be put to death, and you must kill the animal.

Leviticus 20:15 (Septuagint BLB)

Leviticus 20:15 (Septuagint Elpenor)
καὶ ὃς ἂν δῷ κοιτασίαν αὐτοῦ ἐν τετράποδι θανάτῳ θανατούσθω καὶ τὸ τετράπουν ἀποκτενεῗτε καὶ ὃς ἂν δῷ κοιτασίαν αὐτοῦ ἐν τετράποδι, θανάτῳ θανατούσθω, καὶ τὸ τετράπουν ἀποκτενεῖτε

Leviticus 20:15 (NETS)

Leviticus 20:15 (English Elpenor)
And he who gives his sleeping-with to a quadruped, by death let him be put to death, and you shall kill the quadruped. And whosoever shall lie with a beast, let him die the death; and ye shall kill the beast.

Leviticus 20:16 (Tanakh)

 Leviticus 20:16 (KJV)

Leviticus 20:16 (NET)
And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. If a woman approaches any animal to copulate with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

Leviticus 20:16 (Septuagint BLB)

Leviticus 20:16 (Septuagint Elpenor)
καὶ γυνή ἥτις προσελεύσεται πρὸς πᾶν κτῆνος βιβασθῆναι αὐτὴν ὑπ᾽ αὐτοῦ ἀποκτενεῗτε τὴν γυναῗκα καὶ τὸ κτῆνος θανάτῳ θανατούσθωσαν ἔνοχοί εἰσιν καὶ γυνή, ἥτις προσελεύσεται πρὸς πᾶν κτῆνος βιβασθῆναι αὐτὴν ὑπ᾿ αὐτοῦ, ἀποκτενεῖτε τὴν γυναῖκα καὶ τὸ κτῆνος· θανάτῳ θανατούσθωσαν, ἔνοχοί εἰσιν

Leviticus 20:16 (NETS)

Leviticus 20:16 (English Elpenor)
And a woman who shall approach any animal for her to be mounted by it—you shall kill the woman and the animal; by death the shall be put to death; they are liable. And whatever woman shall approach any beast, so as to have connexion with it, ye shall kill the woman and the beast: let them die the death, they are guilty.

Leviticus 20:18 (Tanakh)

 Leviticus 20:18 (KJV)

Leviticus 20:18 (NET)
And if a man shall lie with a woman having her sickness, and shall uncover her nakedness–he hath made naked her fountain, and she hath uncovered the fountain of her blood–both of them shall be cut off from among their people. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. If a man goes to bed with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood, and she has exposed the fountain of her blood, so both of them must be cut off from the midst of their people.

Leviticus 20:18 (Septuagint BLB)

Leviticus 20:18 (Septuagint Elpenor)
καὶ ἀνήρ ὃς ἂν κοιμηθῇ μετὰ γυναικὸς ἀποκαθημένης καὶ ἀποκαλύψῃ τὴν ἀσχημοσύνην αὐτῆς τὴν πηγὴν αὐτῆς ἀπεκάλυψεν καὶ αὕτη ἀπεκάλυψεν τὴν ῥύσιν τοῦ αἵματος αὐτῆς ἐξολεθρευθήσονται ἀμφότεροι ἐκ τοῦ γένους αὐτῶν καὶ ἀνήρ, ὃς ἂν κοιμηθῇ μετὰ γυναικὸς ἀποκαθημένης καὶ ἀποκαλύψῃ τὴν ἀσχημοσύνην αὐτῆς, τὴν πηγὴν αὐτῆς ἀπεκάλυψε, καὶ αὕτη ἀπεκάλυψε τὴν ῥύσιν τοῦ αἵματος αὐτῆς· ἐξολοθρευθήσονται ἀμφότεροι ἐκ τῆς γενεᾶς αὐτῶν

Leviticus 20:18 (NETS)

Leviticus 20:18 (English Elpenor)
And a man who lies with a woman who sits apart and uncovers her shame—he has laid bare her spring, and she has laid bare her flow of blood; both of them shall be exterminated from their race. And whatever man shall lie with a woman that is set apart [for a flux], and shall uncover her nakedness, he has uncovered her fountain, and she has uncovered the flux of her blood: they shall both be destroyed from among their generation.

Leviticus 20:21 (Tanakh)

 Leviticus 20:21 (KJV)

Leviticus 20:21 (NET)
And if a man shall take his brother’s wife, it is impurity: he hath uncovered his brother’s nakedness; they shall be childless. And if a man shall take his brother’s wife, it is an unclean thing: he hath uncovered his brother’s nakedness; they shall be childless. If a man has marital relations with his brother’s wife, it is indecency.  He has exposed his brother’s nakedness; they will be childless.

Leviticus 20:21 (Septuagint BLB)

Leviticus 20:21 (Septuagint Elpenor)
ὃς ἂν λάβῃ τὴν γυναῗκα τοῦ ἀδελφοῦ αὐτοῦ ἀκαθαρσία ἐστίν ἀσχημοσύνην τοῦ ἀδελφοῦ αὐτοῦ ἀπεκάλυψεν ἄτεκνοι ἀποθανοῦνται ὃς ἐὰν λάβῃ γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ, ἀκαθαρσία ἐστίν· ἀσχημοσύνην τοῦ ἀδελφοῦ αὐτοῦ ἀπεκάλυψεν, ἄτεκνοι ἀποθανοῦνται

Leviticus 20:21 (NETS)

Leviticus 20:21 (English Elpenor)
He who takes the wife of his brother—it is impurity; he has uncovered his brother’s shame; they shall die childless. Whoever shall take his brother’s wife, it is uncleanness; he has uncovered his brother’s nakedness; they shall die childless.

Genesis 11:30 (Tanakh)

 Genesis 11:30 (KJV)

Genesis 11:30 (NET)
And Sarai was barren; she had no child. But Sarai was barren; she had no child. But Sarai was barren; she had no children.

Genesis 11:30 (Septuagint BLB)

Genesis 11:30 (Septuagint Elpenor)
καὶ ἦν Σαρα στεῗρα καὶ οὐκ ἐτεκνοποίει καὶ ἦν Σάρα στεῖρα καὶ οὐκ ἐτεκνοποίει

Genesis 11:30 (NETS)

Genesis 11:30 (English Elpenor)
And Sara was barren, and she was not bearing children. And Sara was barren, and did not bear children.

1 Terah became the father of Abram, Nahor, and Haran…. And Abram and Nahor took wives for themselves.  The name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah. (Genesis 11:27a, 29 NET)  Was Sarah the Sister and Wife of Abraham?

2 Galatians 3:17

3 I am assuming that, You must not expose the nakedness of your father’s brother; you must not approach his wife to have sexual intercourse with her (Leviticus 18:14 NET), includes a niece (who literally exposes the nakedness of her father’s brother). Reversibility seems to be indicated in the command against sexual intercourse with a sister (Leviticus 20:17 NET): …so that he sees her nakedness and she sees his nakedness, it is a disgrace.

4 Genesis 11:30 NET

Adultery and X

Posted on by

Since I am uncomfortable with immorality as potentially too broad a translation of πορνεία I’ll treat it like an unknown X.  So if I remove X from the equations so to speak I get a clearer view of Jesus’ meaning without X.  I might even gain some insight into ways to solve for X where X = πορνεία.

Matthew 5:32 (NET) Table

Matthew 19:9 (NET) Table
I say to you that everyone who divorces his wife…makes her commit adultery, and whoever marries a divorced woman commits adultery. Now I say to you that whoever divorces his wife…and marries another commits adultery.

So there are two statements in Matthew 5:32 (NET): 1) everyone who divorces his wife makes her commit adultery (μοιχευθῆναι, a form of μοιχεύω), and 2) whoever marries a divorced woman commits adultery (μοιχᾶται, a form of μοιχάω).  There is one statement in Matthew 19:9 (NET): 3) whoever divorces his wife and marries another commits adultery (μοιχᾶται, a form of μοιχάω).  So I have three statements made by Jesus about divorce and adultery.  The missing statement from Matthew 19:9 in the NET is not particularly relevant to this consideration because it was identical to statement 2) in Matthew 5:32 (NET).

With this as a baseline I’ll put X back in to see what is changed by X.

Matthew 5:32 (NET)

Matthew 19:9 (NET)
I say to you that everyone who divorces his wife, except for X, makes her commit adultery, and whoever marries a divorced woman commits adultery. Now I say to you that whoever divorces his wife, except for X, and marries another commits adultery.

What is fairly clear now is that the introduction of X did not alter the fact that the man divorced his wife in Matthew 5:32 (NET).  It did not change the facts that Moses permitted you to divorce your wives because of your hard hearts, nor that from the beginning it was not this way.1  The introduction of X has absolutely no bearing on the facts that from the beginning the Creator made them male and female [see Addendum below], and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’ [see Addendum below]?  So they are no longer two, but one flesh.  Therefore what God has joined together, let no one separate.2

The only facts available for alteration by X or the facts pertaining to adultery if/when a woman so divorced remarries.  I’m going to assume that X in this case was the husband’s doing.  When a wife is divorced because of the husband’s X, Jesus does not consider her remarriage adultery, not for her, not for the man who marries her.  Likewise in Matthew 19:9 (NET) Jesus does not consider the husband’s remarriage adultery if the wife does X.  And by no means, in either case, is it a command to divorce over X.  Forgiveness, mercy, love and grace remain the standing order of the day.

My advice to anyone who, like me, is caught up in a divorce is to stop looking to rules like this to justify yourself.  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.3  Jesus told of a man who stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’  I tell you that this man went down to his home justified…4

The one who confesses divorce as sin and receives mercy, forgiveness and justification from God through Jesus Christ is free to marry again as the Lord leads.  The one who justifies divorce by laws, rules or principles disagrees with God through Jesus Christ, does not receive God’s mercy, forgiveness or justification, but relies on his own righteousness derived from the law.  If this one remarries after divorce it is adultery in Jesus’ eyes.  But all is not lost.  …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.  Jesus told of a man who stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’  I tell you that this man went down to his home justified…

 

Addendum: September 8, 2021
According to a note (6) in the NET Matthew 19:4b is a quotation of Genesis 1:27b and 5:2a.  Tables comparing the Greek of Jesus’ quotation with that of the Septuagint follow.

Matthew 19:4 (NET Parallel Greek) Table

 Genesis 1:27b (Septuagint BLB) Table

Genesis 1:27b (Septuagint Elpenor)
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς

Matthew 19:4 (NET)

 Genesis 1:27b (NETS)

Genesis 1:27b (English Elpenor)
made them male and female male and female he made them male and female he made them
Matthew 19:4 (NET Parallel Greek) Table Genesis 5:2a (Septuagint BLB) Genesis 5:2a (Septuagint Elpenor)
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς
Matthew 19:4 (NET) Genesis 5:2a (NETS) Genesis 5:2a (English Elpenor)
made them male and female male and female he made them male and female he made them

According to a note (7) in the NET Matthew 19:5 is a quotation of Genesis 2:24.  A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 19:5 (NET Parallel Greek)

 Genesis 2:24 (Septuagint BLB) Table

Genesis 2:24 (Septuagint Elpenor)
ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῗκα αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν
Matthew 19:5 (NET) Genesis 2:24 (NETS) Genesis 2:24 (English Elpenor)
For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.

A table comparing Genesis 5:2 in the Tanakh, KJV and NET, and a table comparing the Greek of Genesis 5:2 in the Septuagint (BLB and Elpenor) follow.

Genesis 5:2 (Tanakh)

 Genesis 5:2 (KJV)

Genesis 5:2 (NET)
male and female created He them, and blessed them, and called their name Adam, in the day when they were created. Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. He created them male and female; when they were created, he blessed them and named them “humankind.”

Genesis 5:2 (Septuagint BLB)

Genesis 5:2 (Septuagint Elpenor)
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς καὶ εὐλόγησεν αὐτούς καὶ ἐπωνόμασεν τὸ ὄνομα αὐτῶν Αδαμ ᾗ ἡμέρᾳ ἐποίησεν αὐτούς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς καὶ εὐλόγησεν αὐτούς· καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ ᾿Αδάμ, ᾗ ἡμέρᾳ ἐποίησεν αὐτούς

Genesis 5:2 (NETS)

Genesis 5:2 (English Elpenor)
male and female he made them, and he blessed them.  And he named their name “Adam” on the day that he made them. male and female he made them, and blessed them; and he called his name Adam, in the day in which he made them.

1 Matthew 19:8 (NET) Table

2 Matthew 19:4-6 (NET) Table

3 1 John 1:9, 10 (NET)

4 Luke 18:13, 14 (NET) Table

Immorality

Posted on by

Perhaps this is as good a time as any to say that I take it for granted that Jesus spoke Greek, and that those who heard him understood him perfectly well in what was by then, more than three centuries after the conquest of Alexander the Great, their native tongue.  And yes, of course, the Greek they spoke and understood was shaded and colored by their own culture and heritage.

I first encounter the Greek word πορνεία in Matthew 5:31, 32 (NET):

“It was said, ‘Whoever1 divorces (ἀπολύσῃ, a form of ἀπολύω) his wife must give her a legal document.’  But I say to you that everyone2 who divorces3 (ἀπολύων, another form of ἀπολύω) his wife, except for [the cause (λόγου, a form of λόγος) of (KJV)] immorality (πορνείας, a form of πορνεία), makes (ποιεῖ, a form of ποιέω) her commit adultery (μοιχευθῆναι, a form of μοιχεύω), and whoever marries a divorced (ἀπολελυμένην, another form of ἀπολύω) woman commits adultery4 (μοιχᾶται, a form of μοιχάω).

The word ἀπολύω is a compound of ἀπό (off, away) and λύω (loosen).  So while it is perfectly legitimate to translate the off-loosening of a wife and sending her away with the word divorces in verse 31 and divorced in verse 32, it is equally legitimate to translate the off-loosening of another’s sin and sending it away as forgive and forgiven in Luke 6:37 (NET).5  A good precedent for translating ἀπολύω forgive is found in Matthew 18:27 (NET), The Parable of the Unforgiving Slave, where it is coupled with ἀφίημι.

The lord had compassion on that slave and released (ἀπέλυσεν, another form of ἀπολύω) him [e.g., from custody], and forgave (ἀφῆκεν, a form of ἀφίημι) him the debt.

More to the point, perhaps, these story images give me a vivid picture of what forgiveness is.  But I’m laboring this point because the first occurrence of ἀπολύω, as divorce, gives me a little more insight into Matthew 5:31 and 32.  Joseph considered sending away his fiancée Mary, Jesus’ mother (Matthew 1:18, 19 NET):

Now the birth of Jesus Christ happened this way.  While6 his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.  Because Joseph, her husband to be, was a righteous (δίκαιος) man, and because he did not want (θέλων, a form of θέλω) to disgrace7 (δειγματίσαι, a form of δειγματίζω) her, he intended (ἐβουλήθη, a form of βούλομαι) to divorce (ἀπολῦσαι, another form of ἀπολύω) her privately.

Joseph is an interesting pivotal character between an old vision and a new vision of righteousness.  He could not be tainted by a wife who had known another man, but he was not willing to disgrace her either.  If he were fully under the old vision of righteousness he probably should have disgraced (δειγματίζω) her to completely absolve himself of wrongdoing.  But clearly his heart wasn’t in it.  So he planned to divorce or send her away privately, as opposed to forgive her privately when considered in context.  The story continues in Matthew 1:20 (NET):

When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David8, do not be afraid to take Mary9 as your wife, because the child conceived in her is from the Holy Spirit.”

When Joseph married Mary as the angel of the Lord commanded he made the pivot into a new vision of righteousness.   He quietly bore the unrighteous assumptions of all who could count to nine, for who in first century Israel would ever believe an old Gentile excuse like, “a god did it,” particularly the God of Abraham, Isaac and Jacob?

There was a dark side to the old vision of righteousness.  Under law it is easy to mistake not-sin for righteousness.  In Matthew 19:3 (NET), some Pharisees came to [Jesus] in order to test (πειράζοντες, a form of πειράζω) him.  They asked,10 “Is it lawful11 (ἔξεστιν, a form of ἔξεστι) to divorce (ἀπολῦσαι, another form of ἀπολύω) a wife for any cause?”

I think it was wise to translate πειράζω test here.  The word can mean tempt to evil (1 Corinthians 10:9 NET), And let us not put Christ to the test (ἐκπειράζωμεν, a form of ἐκπειράζω), as some of them12 did (ἐπείρασαν, another form of πειράζω), and were destroyed by snakes; and (1 Corinthians 10:13 NET), No trial (πειρασμὸς, a form of πειρασμός) has overtaken you that is not faced by others.  And God is faithful (πιστός): He will not let you be tried (πειρασθῆναι, another form of πειράζω) beyond what you are able to bear, but with the trial (πειρασμῷ, another form of πειρασμός) will also provide a way out so that you13 may be able to endure it.  It could also mean the prudent examination of any spiritual claim to authority (2 Corinthians 13:5a NET), Put yourselves to the test (πειράζετε, another form of πειράζω) to see if you are in the faith; examine (δοκιμάζετε, a form of δοκιμάζω) yourselves!

It is entirely possible that some of the Pharisees present intended exactly this latter kind of examination of Jesus when they questioned Him.  It is possible that some were curious whether Jesus agreed with them or not.  There was a dispute about divorce between the schools of Shammai and Hillel14 a generation earlier.  And it is possible that some had already judged Jesus as evil and were searching for evidence to condemn him.

The translation of the Pharisees question—Is it lawful to divorce a wife for any cause?—is good politic but also probably reflects the actual situation.  It is possible that someone wanted confirmation of a growing suspicion: Is it lawful to divorce a wife for any cause at all, ever, under any circumstances?  Love, mercy and forgiveness were not unknown in Israel.  And ἔξεστι seems to me to carry the hope that the law, what is lawful, correlates in some positive way with righteousness.  (That hope was dashed by the way when Paul penned Romans 3:20 [NET], For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.)  And it is highly probable that many of the Pharisees asked Jesus, Is it lawful to divorce a wife for any cause that seems good to me?

Jesus did not turn to Exodus, Leviticus or Deuteronomy to answer the question, but to Genesis.  He answered15 (Matthew 19:4-6 NET):

“Have you not read that from the beginning the Creator16 made them male and female,17 and said, ‘For18 this reason a man will leave his father and mother and will be united19 with his wife, and the two will become one flesh’?20  So they are no longer two, but one flesh.  Therefore what God has joined (συνέζευξεν, a form of συζεύγνυμι) together, let no one separate (χωριζέτω, a form of χωρίζω).”

So, to keep it clear in my own mind, Jesus’ answer to the Pharisees’ question—Is it ἔξεστιν (in the sense of right or righteous) to divorce a wife for any cause?—was a fairly emphatic, “No.”  Then the Pharisees asked an entirely different question (Matthew 19:7 NET), Why then did Moses21 command (ἐνετείλατο, a form of ἐντέλλω) us to give a certificate of dismissal22 and to divorce (ἀπολῦσαι, another form of ἀπολύω) her?23

Jesus answered (Matthew 19:8 NET), Moses24 permitted (ἐπέτρεψεν, a form of ἐπιτρέπω) you to divorce (ἀπολῦσαι, another form of ἀπολύω) your wives because of your hard hearts (σκληροκαρδίαν, a form of σκληροκαρδία), but from the beginning it was not this way.

Jesus’ next statement raises a few questions.  Was He continuing to address the Pharisees’ second question?  Their first question?  Both?  Or neither?  Jesus said (Matthew 19:9 NET):

Now I say to you that whoever divorces (ἀπολύσῃ, a form of ἀπολύω) his wife, except25 for immorality (πορνεία), and marries (γαμήσῃ, a form of γαμέω) another commits adultery26 (μοιχᾶται, a form of μοιχάω).  [KJV, and whoso marrieth her which is put away doth commit adultery.]

If this statement refers back to the Pharisees’ first question, then it seems to provide an exception to no divorce and remarriage.  If it refers to the second question it seems to address an obscure point about πορνεία, presumably by the wife, exempting the husband’s remarriage after a divorce from being considered μοιχᾶται, committing adultery.  I’m having some difficulty predicting its meaning if it references both or neither question.  (There is no note explaining why the last half of the verse was removed from the NET.)

The disciples response (Matthew 19:10 NET)—If this is the case of a husband with a wife, it is better (συμφέρει, a form of συμφέρω) not to marry (γαμῆσαι, another form of γαμέω)!—is not particularly helpful to clarify the issue.  What it does imply is that men who want to divorce their wives and remarry, who believe that this statement is an exception to Jesus’ understanding of the issue, and who want to justify themselves by law, have a selfish interest in making the meaning of πορνεία as broad as possible.  And that makes me cautious about accepting immorality as the best possible translation of πορνεία.

 

 

Addendum: December 15, 2018
Tables comparing Matthew 5:31, 32; 1:18-20; 19:3; 1 Corinthians 10:9; 10:13; 2 Corinthians 13:5; Matthew 19:4, 5; 19:7-10 and Luke 6:37, 38 in the NET and KJV follow.

Matthew 5:31, 32 (NET)

Matthew 5:31, 32 (KJV)
“It was said, ‘Whoever divorces his wife must give her a legal document.’ It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐρρέθη δέ· ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον ερρεθη δε οτι ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον ερρεθη δε οτι ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον
But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, |καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ, μοιχᾶται| εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται εγω δε λεγω υμιν οτι ος αν απολυση την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχασθαι και ος εαν απολελυμενην γαμηση μοιχαται

Matthew 1:18-20 (NET)

Matthew 1:18-20 (KJV)
Now the birth of Jesus Christ happened this way.  While his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τοῦ δὲ |Ἰησοῦ| Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου
Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν ιωσηφ δε ο ανηρ αυτης δικαιος ων και μη θελων αυτην παραδειγματισαι εβουληθη λαθρα απολυσαι αυτην ιωσηφ δε ο ανηρ αυτης δικαιος ων και μη θελων αυτην παραδειγματισαι εβουληθη λαθρα απολυσαι αυτην
When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.” But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ᾿ ὄναρ ἐφάνη αὐτῷ λέγων· Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκα σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματος ἐστιν ἁγίου ταυτα δε αυτου ενθυμηθεντος ιδου αγγελος κυριου κατ οναρ εφανη αυτω λεγων ιωσηφ υιος δαβιδ μη φοβηθης παραλαβειν μαριαμ την γυναικα σου το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου ταυτα δε αυτου ενθυμηθεντος ιδου αγγελος κυριου κατ οναρ εφανη αυτω λεγων ιωσηφ υιος δαυιδ μη φοβηθης παραλαβειν μαριαμ την γυναικα σου το γαρ εν αυτη γεννηθεν εκ πνευματος εστιν αγιου

Matthew 19:3 (NET)

Matthew 19:3 (KJV)
Then some Pharisees came to him in order to test him.  They asked, “Is it lawful to divorce a wife for any cause?” The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ προσῆλθον αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες· εἰ ἔξεστιν  ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν και προσηλθον αυτω οι φαρισαιοι πειραζοντες αυτον και λεγοντες αυτω ει εξεστιν ανθρωπω απολυσαι την γυναικα αυτου κατα πασαν αιτιαν και προσηλθον αυτω οι φαρισαιοι πειραζοντες αυτον και λεγοντες αυτω ει εξεστιν ανθρωπω απολυσαι την γυναικα αυτου κατα πασαν αιτιαν
1 Corinthians 10:9 (NET)

1 Corinthians 10:9 (KJV)
And let us not put Christ to the test, as some of them did, and were destroyed by snakes. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μηδὲ ἐκπειράζωμεν τὸν |Χριστόν|, καθώς τινες αὐτῶν ἐπείρασαν καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο μηδε εκπειραζωμεν τον χριστον καθως και τινες αυτων επειρασαν και υπο των οφεων απωλοντο μηδε εκπειραζωμεν τον χριστον καθως και τινες αυτων επειρασαν και υπο των οφεων απωλοντο

1 Corinthians 10:13 (NET)

1 Corinthians 10:13 (KJV)
No trial has overtaken you that is not faced by others.  And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν πειρασμος υμας ουκ ειληφεν ει μη ανθρωπινος πιστος δε ο θεος ος ουκ εασει υμας πειρασθηναι υπερ ο δυνασθε αλλα ποιησει συν τω πειρασμω και την εκβασιν του δυνασθαι υμας υπενεγκειν πειρασμος υμας ουκ ειληφεν ει μη ανθρωπινος πιστος δε ο θεος ος ουκ εασει υμας πειρασθηναι υπερ ο δυνασθε αλλα ποιησει συν τω πειρασμω και την εκβασιν του δυνασθαι υμας υπενεγκειν

2 Corinthians 13:5 (NET)

2 Corinthians 13:5 (KJV)
Put yourselves to the test to see if you are in the faith; examine yourselves!  Or do you not recognize regarding yourselves that Jesus Christ is in you – unless, indeed, you fail the test! Examine yourselves, whether ye be in the faith; prove your own selves.  Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν; εἰ μήτι ἀδόκιμοι ἐστε εαυτους πειραζετε ει εστε εν τη πιστει εαυτους δοκιμαζετε η ουκ επιγινωσκετε εαυτους οτι ιησους χριστος εν υμιν εστιν ει μη τι αδοκιμοι εστε εαυτους πειραζετε ει εστε εν τη πιστει εαυτους δοκιμαζετε η ουκ επιγινωσκετε εαυτους οτι ιησους χριστος εν υμιν εστιν ει μη τι αδοκιμοι εστε
Matthew 19:4, 5 (NET)

Matthew 19:4, 5 (KJV)
He answered, “Have you not read that from the beginning the Creator made them male and female, And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν· οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ᾿ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ο δε αποκριθεις ειπεν αυτοις ουκ ανεγνωτε οτι ο ποιησας απ αρχης αρσεν και θηλυ εποιησεν αυτους ο δε αποκριθεις ειπεν αυτοις ουκ ανεγνωτε οτι ο ποιησας απ αρχης αρσεν και θηλυ εποιησεν αυτους
and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εἶπεν· ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν και ειπεν ενεκεν τουτου καταλειψει ανθρωπος τον πατερα και την μητερα και προσκολληθησεται τη γυναικι αυτου και εσονται οι δυο εις σαρκα μιαν και ειπεν ενεκεν τουτου καταλειψει ανθρωπος τον πατερα αυτου και την μητερα και προσκολληθησεται τη γυναικι αυτου και εσονται οι δυο εις σαρκα μιαν

Matthew 19:7-10 (NET)

Matthew 19:7-10 (KJV)
They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγουσιν αὐτῷ· τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι λεγουσιν αυτω τι ουν μωσης ενετειλατο δουναι βιβλιον αποστασιου και απολυσαι αυτην λεγουσιν αυτω τι ουν μωσης ενετειλατο δουναι βιβλιον αποστασιου και απολυσαι αυτην
Jesus said to them, “Moses permitted you to divorce your wives because of your hard hearts, but from the beginning it was not this way. He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτοῖς ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπ᾿ ἀρχῆς δὲ οὐ γέγονεν οὕτως λεγει αυτοις οτι μωσης προς την σκληροκαρδιαν υμων επετρεψεν υμιν απολυσαι τας γυναικας υμων απ αρχης δε ου γεγονεν ουτως λεγει αυτοις οτι μωσης προς την σκληροκαρδιαν υμων επετρεψεν υμιν απολυσαι τας γυναικας υμων απ αρχης δε ου γεγονεν ουτως
Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου ει μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται λεγω δε υμιν οτι ος αν απολυση την γυναικα αυτου μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται
The disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Λέγουσιν αὐτῷ οἱ μαθηταὶ  εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι λεγουσιν αυτω οι μαθηται αυτου ει ουτως εστιν η αιτια του ανθρωπου μετα της γυναικος ου συμφερει γαμησαι λεγουσιν αυτω οι μαθηται αυτου ει ουτως εστιν η αιτια του ανθρωπου μετα της γυναικος ου συμφερει γαμησαι
Luke 6:37, 38 (NET)

Luke 6:37, 38 (KJV)
“Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε
Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap.  For the measure you use will be the measure you receive.” Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και σεσαλευμενον και υπερεκχυνομενον δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω ω μετρειτε αντιμετρηθησεται υμιν διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και σεσαλευμενον και υπερεκχυνομενον δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω ω μετρειτε αντιμετρηθησεται υμιν

1 The Stephanus Textus Receptus and Byzantine Majority Text had οτι preceding Whoever.  The NET parallel Greek text and NA28 did not.

2 The NET parallel Greek text and NA28 had πᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος αν (KJV: whosoever).

3 The NET parallel Greek text and NA28 had ὁ ἀπολύων here, where the Stephanus Textus Receptus and Byzantine Majority Text had απολυση (KJV: shall put away).

5 Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven.  Give, and it will be given to you… (Luke 6:37, 38a NET) Context plays an interesting role here.  If Jesus had said judge, and you will be judged; condemn, and you will be condemned the translators would have been more likely to translate ἀπολύετε and ἀπολυθήσεσθε (forms of ἀπολύω) in the next phrase, “send away, and you will be sent away.”  As it is ἀπολύετε and ἀπολυθήσεσθε are not negated like judge and condemn, but stand with Give, and it will be given to you…

7 The NET parallel Greek text and NA28 had δειγματίσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδειγματισαι (KJV: to make her a public example).

10 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ανθρωπω (KJV: for a man) here.  The NET parallel Greek text did not.

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

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

15 The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: unto them) here. The NET parallel Greek text and NA28 did not.

16 The NET parallel Greek text and NA28 had κτίσας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησας (KJV: he which made them).

25 The Stephanus Textus Receptus had ει μη here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had simply μὴ.

26 The Stephanus Textus Receptus and Byzantine Majority Text had και ο απολελυμενην γαμησας μοιχαται (KJV: and whoso marrieth her which is put away doth commit adultery) here.  The NET parallel Greek text and NA28 did not.

A Monotonous Cycle, Part 5

Posted on by

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

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

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

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

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

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

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

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

 

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

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

A Monotonous Cycle, Part 4

Posted on by

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

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

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

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

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

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

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

 

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

Masoretic Text

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

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

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

Ecclesiastes 12:13 (Tanakh)

 Ecclesiastes 12:13 (KJV)

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

Ecclesiastes 12:13 (Septuagint BLB)

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

Ecclesiastes 12:13 (NETS)

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

Ecclesiastes 12:14 (Tanakh)

 Ecclesiastes 12:14 (KJV)

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

Ecclesiastes 12:14 (Septuagint BLB)

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

Ecclesiastes 12:14 (NETS)

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

1 Kings 12:15 (Tanakh)

 1 Kings 12:15 (KJV)

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

1 Kings 12:15 (Septuagint BLB)

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

3 Reigns 12:15 (NETS)

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

1 Kings 12:24 (Tanakh)

 1 Kings 12:24 (KJV)

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

1 Kings 12:24 (Septuagint BLB)

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

3 Reigns 12:24 (NETS)

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

1 Ecclesiastes 12:13-14 (NET)

2 Ecclesiastes 2:11 (NET) Table

3 1 Kings 12:4 (NET) Table

4 1 Kings 12:15 (NET)

5 1 Kings 12:24 (NET)

6 1 Samuel 8:7b (NET) Table

Forgiveness and Denial of Christ

Posted on by

Jesus gave his disciples the following rule (Matthew 10:32, 33 NET):

Whoever, then, acknowledges (ὁμολογήσει, a form of ὁμολογέω) me before people, I will acknowledge (ὁμολογήσω, another form of ὁμολογέω) before my Father in heaven.1  But whoever denies (ἀρνήσηται, a form of ἀρνέομαι) me before people, I will deny (ἀρνήσομαι, another form ἀρνέομαι) him also before my Father in heaven.2

This rule of ὁμολογέω and ἀρνέομαι is simple and easy to understand; its justice and fairness is self-evident.  But Jesus didn’t follow this rule when Peter fell afoul of it (Matthew 26:31-35 NET):

Then Jesus said to them, “This night you will all fall away because of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’3  But after I am raised, I will go ahead of you into Galilee.”  Peter said to him, “If4 they all fall away because of you, I will never fall away!”  Jesus said to him, “I tell you the truth, on this night, before the rooster crows, you will deny (ἀπαρνήσῃ, a form of ἀπαρνέομαι) me three times.”  Peter said to him, “Even if I must die with you, I will never deny5 (ἀπαρνήσομαι, another form of ἀπαρνέομαι) you.”  And6 all the disciples said7 the same thing.

Jesus’ faith was in the literal truth of the prophetic scriptures, Zechariah 13:7 in particular here.  Peter trusted his feelings.  I have no doubt he was sincere.  Peter was ready to make good on his boast, if only he could go down swinging (Matthew 26:51-54 NET):

But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear.  Then Jesus said to him, “Put your sword back in its place!  For all who take hold of the sword will die by the sword.8 Or do you think that I cannot call on my Father, and that he would send me more than9 twelve10 legions11 of angels right now?  How then would the scriptures that say it must happen this way be fulfilled (πληρωθῶσιν, a form of πληρόω)?”

Jesus’ concern was fulfilling scripture.  Though Matthew, Mark and Luke would not name Peter, presumably while he was still alive, John did (John 18:10 NET):

Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear.12 (Now the slave’s name was Malchus.)

Peter’s concern was fulfilling his own word.  If Jesus rebuked me like this when I had decided to die fighting, it would take the starch out of my sails, to say the least.  And that’s apparently what it did to Peter (Matthew 26:69-75 NET):

Now Peter was sitting outside in the courtyard.  A slave girl came to him and said, “You also were with Jesus the Galilean.”  But he denied (ἠρνήσατο, another form of ἀρνέομαι) it in front of them13 all: “I don’t know what you’re talking about!”  When he14 went out to the gateway, another slave girl saw him and said to the people there, “This man15 was with Jesus the Nazarene.”  He denied (ἠρνήσατο, another form of ἀρνέομαι) it again with16 an oath, “I do not know the man!”  After a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent gives you away!”  At that he began to curse,17 and he swore with an oath, “I do not know the man!”  At that moment a rooster crowed.  Then Peter remembered what Jesus had said:18 “Before the rooster crows, you will deny (ἀπαρνήσῃ, a form of ἀπαρνέομαι) me three times.”  And he went outside and wept bitterly.

According to the rule of ὁμολογέω and ἀρνέομαι Jesus should deny Peter before his Father in heaven.  Luke recorded what Jesus said to Peter in a bit more detail (Luke 22:31-34 NET):

“Simon,19 Simon, pay attention!  Satan has demanded to have you all, to sift you like wheat, but I have prayed for you, Simon, that your faith (πίστις) may not fail.20 When you have turned back (ἐπιστρέψας, a form of ἐπιστρέφω), strengthen21 your brothers.”  But Peter said to him, “Lord, I am ready to go with you both to prison and to death!”  Jesus replied, “I tell you, Peter, the rooster will not22 crow23 today until24 you have denied (ἀπαρνήσῃ, a form ἀπαρνέομαι) three times that you know25 me.”

Jesus, believing that He had received what He prayed, was confident that Peter’s faith would not fail despite his denial.  And with the same foreknowledge that He prophesied Peter’s denial, Jesus prophesied Peter’s ἐπιστρέφω, his turning back.  He assured Peter a place of service, to strengthen his brothers.  I think it likely that the other disciples were Peter’s younger brothers.  And though I have heard preaching that lamented that Peter didn’t buck up and play the man, I can’t imagine that the preachers actually wanted Peter to make Jesus’ prophetic word untrue.

As I look at this I wonder, is it special pleading of a special case or a formula that is repeated every time the Lord forgives sin?  I lean toward the latter, though I’m hard-pressed to demonstrate why.  In any case there is no denying what Peter became after he turned back and received the promised Holy Spirit.

 

 

Addendum: December 11, 2018
Tables of Matthew 10:32, 33; 26:31; 26:33; 26:35; 26:52, 53; John 18:10; Matthew 26:70-72; 26:74, 75; Luke 22:31, 32 and 22:34 comparing the NET and KJV follow.

Matthew 10:32, 33 (NET)

Matthew 10:32, 33 (KJV)
“Whoever, then, acknowledges me before people, I will acknowledge before my Father in heaven. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω καγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς πας ουν οστις ομολογησει εν εμοι εμπροσθεν των ανθρωπων ομολογησω καγω εν αυτω εμπροσθεν του πατρος μου του εν ουρανοις πας ουν οστις ομολογησει εν εμοι εμπροσθεν των ανθρωπων ομολογησω καγω εν αυτω εμπροσθεν του πατρος μου του εν ουρανοις
But whoever denies me before people, I will deny him also before my Father in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅστις |δ᾿ ἂν| ἀρνήσηται με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι καγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς οστις δ αν αρνησηται με εμπροσθεν των ανθρωπων αρνησομαι αυτον καγω εμπροσθεν του πατρος μου του εν ουρανοις οστις δ αν αρνησηται με εμπροσθεν των ανθρωπων αρνησομαι αυτον καγω εμπροσθεν του πατρος μου του εν ουρανοις
Matthew 26:31 (NET)

Matthew 26:31 (KJV)
Then Jesus said to them, “This night you will all fall away because of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Τότε λέγει αὐτοῖς ὁ Ἰησοῦς· πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ, γέγραπται γάρ πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης τοτε λεγει αυτοις ο ιησους παντες υμεις σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη γεγραπται γαρ παταξω τον ποιμενα και διασκορπισθησεται τα προβατα της ποιμνης τοτε λεγει αυτοις ο ιησους παντες υμεις σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη γεγραπται γαρ παταξω τον ποιμενα και διασκορπισθησεται τα προβατα της ποιμνης
Matthew 26:33 (NET)

Matthew 26:33 (KJV)
Peter said to him, “If they all fall away because of you, I will never fall away!” Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ· εἰ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐδέποτε σκανδαλισθήσομαι αποκριθεις δε ο πετρος ειπεν αυτω ει και παντες σκανδαλισθησονται εν σοι εγω ουδεποτε σκανδαλισθησομαι αποκριθεις δε ο πετρος ειπεν αυτω ει παντες σκανδαλισθησονται εν σοι εγω δε ουδεποτε σκανδαλισθησομαι
Matthew 26:35 (NET)

Matthew 26:35 (KJV)
Peter said to him, “Even if I must die with you, I will never deny you.”  And all the disciples said the same thing. Peter said unto him, Though I should die with thee, yet will I not deny thee.  Likewise also said all the disciples.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ ὁ Πέτρος· κὰν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι ὁμοίως καὶ πάντες οἱ μαθηταὶ εἶπαν λεγει αυτω ο πετρος καν δεη με συν σοι αποθανειν ου μη σε απαρνησομαι ομοιως και παντες οι μαθηται ειπον λεγει αυτω ο πετρος καν δεη με συν σοι αποθανειν ου μη σε απαρνησωμαι ομοιως δε και παντες οι μαθηται ειπον

Matthew 26:52, 53 (NET)

Matthew 26:52, 53 (KJV)
Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword. Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τότε λέγει αὐτῷ ὁ Ἰησοῦς· ἀπόστρεψον τὴν μάχαιραν σου εἰς τὸν τόπον αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα απολουνται τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα αποθανουνται
Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων

John 18:10 (NET)

John 18:10 (KJV)
Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear. (Now the slave’s name was Malchus.) Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν. (ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.) σιμων ουν πετρος εχων μαχαιραν ειλκυσεν αυτην και επαισεν τον του αρχιερεως δουλον και απεκοψεν αυτου το ωτιον το δεξιον ην δε ονομα τω δουλω μαλχος σιμων ουν πετρος εχων μαχαιραν ειλκυσεν αυτην και επαισεν τον του αρχιερεως δουλον και απεκοψεν αυτου το ωτιον το δεξιον ην δε ονομα τω δουλω μαλχος
Matthew 26:70-72 (NET)

Matthew 26:70-72 (KJV)
But he denied it in front of them all: “I don’t know what you’re talking about!” But he denied before them all, saying, I know not what thou sayest.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἠρνήσατο ἔμπροσθεν πάντων λέγων· οὐκ οἶδα τί λέγεις ο δε ηρνησατο εμπροσθεν παντων λεγων ουκ οιδα τι λεγεις ο δε ηρνησατο εμπροσθεν αυτων παντων λεγων ουκ οιδα τι λεγεις
When he went out to the gateway, another slave girl saw him and said to the people there, “This man was with Jesus the Nazarene.” And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ· οὗτος ἦν μετὰ Ἰησοῦ τοῦ Ναζωραίου εξελθοντα δε αυτον εις τον πυλωνα ειδεν αυτον αλλη και λεγει τοις εκει και ουτος ην μετα ιησου του ναζωραιου εξελθοντα δε αυτον εις τον πυλωνα ειδεν αυτον αλλη και λεγει αυτοις εκει και ουτος ην μετα ιησου του ναζωραιου
He denied it again with an oath, “I do not know the man!” And again he denied with an oath, I do not know the man.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι οὐκ οἶδα τὸν ἄνθρωπον και παλιν ηρνησατο μεθ ορκου οτι ουκ οιδα τον ανθρωπον και παλιν ηρνησατο μεθ ορκου οτι ουκ οιδα τον ανθρωπον
Matthew 26:74, 75 (NET)

Matthew 26:74, 75 (KJV)
At that he began to curse, and he swore with an oath, “I do not know the man!”  At that moment a rooster crowed. Then began he to curse and to swear, saying, I know not the man.  And immediately the cock crew.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι οὐκ οἶδα τὸν ἄνθρωπον. καὶ εὐθέως ἀλέκτωρ ἐφώνησεν τοτε ηρξατο καταναθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον και ευθεως αλεκτωρ εφωνησεν τοτε ηρξατο καταθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον και ευθεως αλεκτωρ εφωνησεν
Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.”  And he went outside and wept bitterly. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice.  And he went out, and wept bitterly.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐμνήσθη ὁ Πέτρος τοῦ ρήματος Ἰησοῦ εἰρηκότος ὅτι πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με· καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως
Luke 22:31, 32 (NET)

Luke 22:31, 32 (KJV)
“Simon, Simon, pay attention!  Satan has demanded to have you all, to sift you like wheat, And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Σίμων Σίμων, ἰδοὺ ὁ σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον ειπεν δε ο κυριος σιμων σιμων ιδου ο σατανας εξητησατο υμας του σινιασαι ως τον σιτον ειπεν δε ο κυριος σιμων σιμων ιδου ο σατανας εξητησατο υμας του σινιασαι ως τον σιτον
but I have prayed for you, Simon, that your faith may not fail.  When you have turned back, strengthen your brothers.” But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου εγω δε εδεηθην περι σου ινα μη εκλειπη η πιστις σου και συ ποτε επιστρεψας στηριξον τους αδελφους σου εγω δε εδεηθην περι σου ινα μη εκλιπη η πιστις σου και συ ποτε επιστρεψας στηριξον τους αδελφους σου
Luke 22:34 (NET)

Luke 22:34 (KJV)
Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know me.” And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ εἶπεν· λέγω σοι, Πέτρε, οὐ φωνήσει σήμερον ἀλέκτωρ ἕως τρίς με ἀπαρνήσῃ εἰδέναι ο δε ειπεν λεγω σοι πετρε ου μη φωνησει σημερον αλεκτωρ πριν η τρις απαρνηση μη ειδεναι με ο δε ειπεν λεγω σοι πετρε ου μη φωνηση σημερον αλεκτωρ πριν η τρις απαρνηση μη ειδεναι με

1 The NET parallel Greek text and NA28 had the article τοῖς preceding heaven.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

4 The Stephanus Textus Receptus had και following if and preceding all (KJV: Though all).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

10 The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding twelve.  The NET parallel Greek text and NA28 did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding This man.  The NET parallel Greek text and NA28 did not.

18 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

19 The Stephanus Textus Receptus and Byzantine Majority Text had ειπεν δε ο κυριος (KJV: And the Lord said) preceding Simon.  The NET parallel Greek text and NA28 did not.

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

24 The NET parallel Greek text and NA28 had ἕως here, where the Stephanus Textus Receptus and Byzantine Majority Text had πριν η (KJV: before).

25 The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding know.  The NET parallel Greek text and NA28 did not.

A Monotonous Cycle, Part 3

Posted on by

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

Masoretic Text

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

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

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

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

Masoretic Text

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

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

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

1 Kings 4:20 (Tanakh)

 1 Kings 4:20 (KJV)

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

1 Kings 4:20 (Septuagint BLB)

3 Kings 4:20 (Septuagint Elpenor)

n/a

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

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

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

1 Kings 4:24 (Tanakh)

 1 Kings 4:24 (KJV)

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

1 Kings 4:24 (Septuagint BLB)

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

3 Reigns 5:4 (NETS)

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

1 Kings 4:25 (Tanakh)

 1 Kings 4:25 (KJV)

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

1 Kings 4:25 (Septuagint BLB)

3 Kings 2:46η[b] (Septuagint Elpenor)

n/a

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

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

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

1 Kings 4:30 (Tanakh)

 1 Kings 4:30 (KJV)

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

1 Kings 4:30 (Septuagint BLB)

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

3 Reigns 5:10 (NETS)

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

1 Kings 4:34 (Tanakh)

 1 Kings 4:34 (KJV)

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

1 Kings 4:34 (Septuagint BLB)

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

3 Reigns 5:14 (NETS)

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

Ecclesiastes 1:16 (Tanakh)

 Ecclesiastes 1:16 (KJV)

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

Ecclesiastes 1:16 (Septuagint BLB)

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

Ecclesiastes 1:16 (NETS)

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

Ecclesiastes 1:17 (Tanakh)

 Ecclesiastes 1:17 (KJV)

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

Ecclesiastes 1:17 (Septuagint BLB)

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

Ecclesiastes 1:17 (NETS)

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

2 1 Kings 4:24 (NET)

3 1 Kings 4:25 (NET)

7 1 Kings 4:30 (NET)

8 1 Kings 4:34 (NET)

9 Ecclesiastes 1:16-18 (NET)

10 1 Kings 12:4 (NET) Table

11 1 Kings 9:15 (NET) Table

12 1 Kings 9:20-22 (NET)

A Monotonous Cycle, Part 2

Posted on by

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

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

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

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

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

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

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

 

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

John 3:2 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

John 3:5 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

3 John 3:7 and 31

4 John 3:31 (NET)

5 John 3:4 (NET)

6 John 3:5 (NET)

7 John 3:6, 7 (NET)

Peter’s First Gospel Proclamation

Posted on by

Jesus’ disciples waited in Jerusalem as He instructed them.  When the Holy Spirit came upon them, a crowd gathered (Acts 2:14-41 NET).

Peter stood up with the eleven, raised his voice, and addressed them: “You men of Judea and all1 you who live in Jerusalem, know this and listen carefully to what I say.  In spite of what you think, these men are not drunk, for it is only nine o’clock in the morning.  But this is what was spoken about through the prophet Joel:  ‘And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams.2 Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy.  And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke. The sun will be changed to darkness and the moon to blood before the great and glorious day3 of the Lord comes.4 And then everyone who calls on the name of the Lord will be saved.’

“Men of Israel, listen (ἀκούσατε, a form of ἀκούω) to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds,5 wonders,6 and miraculous signs that God performed among you through him, just as you yourselves7 know (οἴδατε, a form of εἴδω) – this man, who was handed over by the predetermined (ὡρισμένῃ, a form of ὁρίζω) plan (βουλῇ) and foreknowledge (προγνώσει, a form of πρόγνωσις) of God,8 you executed by nailing him to a cross at the hands9 of Gentiles.  But God raised him up, having released (λύσας, a form λύω) him from the pains of death, because it was not possible for him to be held in its power.  For David10 says about him, ‘I saw11 the Lord always in front of me, for he is at my right hand so that I will not be shaken.  Therefore my heart was glad12 and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades13, nor permit your Holy One to experience (ἰδεῖν, another form of εἴδω) decay.  You have made known to me the paths of life; you will make me full of joy with your presence.’

“Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day.  So then, because he was a prophet and knew (εἰδὼς, another form of εἴδω) that God had sworn to him with an oath to seat one of his descendants14 on his throne, David by foreseeing (προιδὼν, a form of προείδω) this spoke about the resurrection of the Christ, that he15 was neither16 abandoned17 to Hades, nor18 did his body experience (εἶδεν, a form of ὁράω) decay.  This Jesus God raised up, and we are all witnesses (μάρτυρες, a form of μάρτυς) of it.  So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, a form of ἐπαγγελία) of the Holy Spirit19 from the Father, he has poured out what you both20 see (βλέπετε, a form βλέπω) and hear (ἀκούετε, a form of ἀκούω).  For David did not ascend into heaven, but he himself says, ‘The Lord said to my lord, “Sit at my right hand until I make your enemies a footstool for your feet.”’  Therefore let all the house of Israel know beyond a doubt that God has made (ἐποίησεν, a form of ποιέω) this Jesus whom you crucified both Lord and Christ.”

Now when they heard this, they were acutely distressed21 and said to Peter and the rest of the apostles, “What should we do (ποιήσωμεν, another form of ποιέω), brothers?”  Peter said22 to them, “Repent (μετανοήσατε, a form of μετανοέω), and each one of you be baptized in the name of Jesus Christ for the forgiveness (ἄφεσιν, a form of ἄφεσις) of your23 sins24 (ἁμαρτιῶν, a form of ἁμαρτία), and you will receive the gift (δωρεὰν) of the Holy Spirit.  For the promise (ἐπαγγελία) is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”  With many other words he testified25 and exhorted them saying, “Save yourselves from this perverse generation!”  So those who accepted26 his message were baptized, and that27 day about three thousand people were added.

 

Addendum: October 21, 2018
Tables of Acts 2:14; 2:17; 2:20; 2:22, 23; 2:25-27; 2:29-31; 2:33, 34; 2:37, 38 and 2:40, 41 comparing the NET and KJV follow.

Acts 2:14 (NET) Acts 2:14 (KJV)
But Peter stood up with the eleven, raised his voice, and addressed them: “You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς, ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ρήματα μου σταθεις δε πετρος συν τοις ενδεκα επηρεν την φωνην αυτου και απεφθεγξατο αυτοις ανδρες ιουδαιοι και οι κατοικουντες ιερουσαλημ απαντες τουτο υμιν γνωστον εστω και ενωτισασθε τα ρηματα μου σταθεις δε πετρος συν τοις ενδεκα επηρεν την φωνην αυτου και απεφθεγξατο αυτοις ανδρες ιουδαιοι και οι κατοικουντες ιερουσαλημ απαντες τουτο υμιν γνωστον εστω και ενωτισασθε τα ρηματα μου
Acts 2:17 (NET) Acts 2:17 (KJV)
‘And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται και εσται εν ταις εσχαταις ημεραις λεγει ο θεος εκχεω απο του πνευματος μου επι πασαν σαρκα και προφητευσουσιν οι υιοι υμων και αι θυγατερες υμων και οι νεανισκοι υμων ορασεις οψονται και οι πρεσβυτεροι υμων ενυπνια ενυπνιασθησονται και εσται εν ταις εσχαταις ημεραις λεγει ο θεος εκχεω απο του πνευματος μου επι πασαν σαρκα και προφητευσουσιν οι υιοι υμων και αι θυγατερες υμων και οι νεανισκοι υμων ορασεις οψονται και οι πρεσβυτεροι υμων ενυπνια ενυπνιασθησονται
Acts 2:20 (NET) Acts 2:20 (KJV)
The sun will be changed to darkness and the moon to blood before the great and glorious day of the Lord comes. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ ο ηλιος μεταστραφησεται εις σκοτος και η σεληνη εις αιμα πριν η ελθειν την ημεραν κυριου την μεγαλην και επιφανη ο ηλιος μεταστραφησεται εις σκοτος και η σεληνη εις αιμα πριν η ελθειν την ημεραν κυριου την μεγαλην και επιφανη
Acts 2:22, 23 (NET) Acts 2:22, 23 (KJV)
Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know  – Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Ανδρες Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους· Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν δι᾿ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν καθὼς αὐτοὶ οἴδατε ανδρες ισραηλιται ακουσατε τους λογους τουτους ιησουν τον ναζωραιον ανδρα απο του θεου αποδεδειγμενον εις υμας δυναμεσιν και τερασιν και σημειοις οις εποιησεν δι αυτου ο θεος εν μεσω υμων καθως και αυτοι οιδατε ανδρες ισραηλιται ακουσατε τους λογους τουτους ιησουν τον ναζωραιον ανδρα απο του θεου αποδεδειγμενον εις υμας δυναμεσιν και τερασιν και σημειοις οις εποιησεν δι αυτου ο θεος εν μεσω υμων καθως και αυτοι οιδατε
this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles. Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε τουτον τη ωρισμενη βουλη και προγνωσει του θεου εκδοτον λαβοντες δια χειρων ανομων προσπηξαντες ανειλετε τουτον τη ωρισμενη βουλη και προγνωσει του θεου εκδοτον λαβοντες δια χειρων ανομων προσπηξαντες ανειλετε
Acts 2:25-27 (NET) Acts 2:25-27 (KJV)
For David says about him, ‘I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Δαυὶδ γὰρ λέγει εἰς αὐτόν προορώμην τὸν κύριον ἐνώπιον μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ δαβιδ γαρ λεγει εις αυτον προωρωμην τον κυριον ενωπιον μου δια παντος οτι εκ δεξιων μου εστιν ινα μη σαλευθω δαυιδ γαρ λεγει εις αυτον προωρωμην τον κυριον ενωπιον μου δια παντος οτι εκ δεξιων μου εστιν ινα μη σαλευθω
Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
διὰ τοῦτο ἠυφράνθη  ἡ καρδία |μου| καὶ ἠγαλλιάσατο ἡ γλῶσσα μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι δια τουτο ευφρανθη η καρδια μου και ηγαλλιασατο η γλωσσα μου ετι δε και η σαρξ μου κατασκηνωσει επ ελπιδι δια τουτο ευφρανθη η καρδια μου και ηγαλλιασατο η γλωσσα μου ετι δε και η σαρξ μου κατασκηνωσει επ ελπιδι
because you will not leave my soul in Hades, nor permit your Holy One to experience decay. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν οτι ουκ εγκαταλειψεις την ψυχην μου εις αδου ουδε δωσεις τον οσιον σου ιδειν διαφθοραν οτι ουκ εγκαταλειψεις την ψυχην μου εις αδου ουδε δωσεις τον οσιον σου ιδειν διαφθοραν
Acts 2:29-31 (NET) Acts 2:29-31 (KJV)
“Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Ανδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυὶδ ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης ανδρες αδελφοι εξον ειπειν μετα παρρησιας προς υμας περι του πατριαρχου δαβιδ οτι και ετελευτησεν και εταφη και το μνημα αυτου εστιν εν ημιν αχρι της ημερας ταυτης ανδρες αδελφοι εξον ειπειν μετα παρρησιας προς υμας περι του πατριαρχου δαυιδ οτι και ετελευτησεν και εταφη και το μνημα αυτου εστιν εν ημιν αχρι της ημερας ταυτης
So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
προφήτης οὖν ὑπάρχων καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ προφητης ουν υπαρχων και ειδως οτι ορκω ωμοσεν αυτω ο θεος εκ καρπου της οσφυος αυτου το κατα σαρκα αναστησειν τον χριστον καθισαι επι του θρονου αυτου προφητης ουν υπαρχων και ειδως οτι ορκω ωμοσεν αυτω ο θεος εκ καρπου της οσφυος αυτου το κατα σαρκα αναστησειν τον χριστον καθισαι επι του θρονου αυτου
David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay. He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ ὅτι οὔτε ἐγκατελείφθη εἰς ᾅδην οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν προιδων ελαλησεν περι της αναστασεως του χριστου οτι ου κατελειφθη η ψυχη αυτου εις αδου ουδε η σαρξ αυτου ειδεν διαφθοραν προιδων ελαλησεν περι της αναστασεως του χριστου οτι ου κατελειφθη η ψυχη αυτου εις αδου ουδε η σαρξ αυτου ειδεν διαφθοραν
Acts 2:33, 34 (NET) Acts 2:33, 34 (KJV)
So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθείς, τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρός, ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε τη δεξια ουν του θεου υψωθεις την τε επαγγελιαν του αγιου πνευματος λαβων παρα του πατρος εξεχεεν τουτο ο νυν υμεις βλεπετε και ακουετε τη δεξια ουν του θεου υψωθεις την τε επαγγελιαν του αγιου πνευματος λαβων παρα του πατρος εξεχεεν τουτο ο νυν υμεις βλεπετε και ακουετε
For David did not ascend into heaven, but he himself says, ‘The Lord said to my lord, “Sit at my right hand For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οὐ γὰρ Δαυὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός εἶπεν [ὁ] κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ου γαρ δαβιδ ανεβη εις τους ουρανους λεγει δε αυτος ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου ου γαρ δαυιδ ανεβη εις τους ουρανους λεγει δε αυτος ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου
Acts 2:37, 38 (NET) Acts 2:37, 38 (KJV)
Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν εἶπον τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους· τί ποιήσωμεν, ἄνδρες ἀδελφοί; ακουσαντες δε κατενυγησαν τη καρδια ειπον τε προς τον πετρον και τους λοιπους αποστολους τι ποιησομεν ανδρες αδελφοι ακουσαντες δε κατενυγησαν τη καρδια ειπον τε προς τον πετρον και τους λοιπους αποστολους τι ποιησομεν ανδρες αδελφοι
Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πέτρος δὲ πρὸς αὐτούς· μετανοήσατε, [φησίν,] καὶ βαπτισθήτω ἕκαστος ὑμῶν |ἐπὶ| τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος πετρος δε εφη προς αυτους μετανοησατε και βαπτισθητω εκαστος υμων επι τω ονοματι ιησου χριστου εις αφεσιν αμαρτιων και ληψεσθε την δωρεαν του αγιου πνευματος πετρος δε εφη προς αυτους μετανοησατε και βαπτισθητω εκαστος υμων επι τω ονοματι ιησου χριστου εις αφεσιν αμαρτιων και ληψεσθε την δωρεαν του αγιου πνευματος
Acts 2:40, 41 (NET) Acts 2:40, 41 (KJV)
With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!” And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο καὶ παρεκάλει αὐτοὺς λέγων· σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης ετεροις τε λογοις πλειοσιν διεμαρτυρετο και παρεκαλει λεγων σωθητε απο της γενεας της σκολιας ταυτης ετεροις τε λογοις πλειοσιν διεμαρτυρετο και παρεκαλει λεγων σωθητε απο της γενεας της σκολιας ταυτης
So those who accepted his message were baptized, and that day about three thousand people were added. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι οι μεν ουν ασμενως αποδεξαμενοι τον λογον αυτου εβαπτισθησαν και προσετεθησαν τη ημερα εκεινη ψυχαι ωσει τρισχιλιαι οι μεν ουν ασμενως αποδεξαμενοι τον λογον αυτου εβαπτισθησαν και προσετεθησαν τη ημερα εκεινη ψυχαι ωσει τρισχιλιαι

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

4 The Stephanus Textus Receptus and Byzantine Majority Text had η preceding comes. The NET parallel Greek text and NA28 did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had και preceding yourselves.  The NET parallel Greek text and NA28 did not.

8 The Stephanus Textus Receptus and Byzantine Majority Text had λαβοντες (KJV: ye have taken) here.  The NET parallel Greek text and NA28 did not.

12 The NET parallel Greek text and NA28 had ἠυφράνθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευφρανθη (KJV: did…rejoice).

13 The NET parallel Greek text and NA28 had ᾅδην here, where the Stephanus Textus Receptus and Byzantine Majority Text had αδου (KJV: hell).

14 The Stephanus Textus Receptus and Byzantine Majority Text had το κατα σαρκα αναστησειν τον χριστον (KJV: according to the flesh, he would raise up Christ) here.  The NET parallel Greek text and NA28 did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had η ψυχη αυτου (KJV: his soul) here.  The NET parallel Greek text and NA28 did not.

16 The NET parallel Greek text and NA28 had οὔτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ου (KJV: not).

18 The NET parallel Greek text and NA28 had οὔτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδε (KJV: neither).

19 The NET parallel Greek text and NA28 had τοῦ preceding Spirit.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

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

24 The NET parallel Greek text and NA28 had τῶν preceding sins.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had ασμενως (KJV: gladly) preceding accepted.  The NET parallel Greek text and NA28 did not.

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

A Monotonous Cycle, Part 1

Posted on by

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

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

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

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

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

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

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

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

 

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

Judges 2:19 (Tanakh)

 Judges 2:19 (KJV)

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

Judges 2:19 (Septuagint BLB)

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

Judges 2:19 (NETS)

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

1 Samuel 8:19 (Tanakh)

 1 Samuel 8:19 (KJV)

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

1 Samuel 8:19 (Septuagint BLB)

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

1 Reigns 8:19 (NETS)

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

1 Samuel 8:20 (Tanakh)

 1 Samuel 8:20 (KJV)

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

1 Samuel 8:20 (Septuagint BLB)

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

1 Reigns 8:20 (NETS)

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

1 Kings 12:4 (Tanakh)

 1 Kings 12:4 (KJV)

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

1 Kings 12:4 (Septuagint BLB)

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

3 Reigns 12:4 (NETS)

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