Christianity, Part 14

There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ve already spent significant time on the first occurrence. While I would enjoy continuing in chapter 7, it seems I would be more interested in the circumscribed will of the old man versus the freedom of choice of the new man than the meaning and usage of πάντας. So, I’ll move on to the next occurrence (1 Corinthians 14:5 ESV):

Now I want (θέλω) you all (πάντας ὑμᾶς) to speak in tongues, but even more to prophesy. The2 one who prophesies is greater than the one who speaks in tongues, unless someone interprets,3 so that the church may be built up.

The Greek word θέλω was translated I want here, I would (KJV) and I wish (NET). All are possible. The relative strength of Paul’s desire that all speak in tongues and prophesy, though known to Paul and the Holy Spirit, is a matter of interpretation for us. The Greek words translated you all were πάντας ὑμᾶς. So, does ὑμᾶς limit πάντας or intensify it to all y’all? First, I’ll consider ὑμᾶς as a limit (1 Corinthians 14:33b-40 ESV).

As in all the churches of the saints, the women4 should keep silent in the churches. For they are not permitted5 to speak, but6 should be in submission,7 as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman8 to speak in church.

Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command9 of the10 Lord. If anyone does not recognize this, he is not recognized.11 So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.

I want to contrast this immediately to Jesus’ word (Revelation 2:18-20 ESV):

“And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.

“‘I know your works, your love and faith and service and patient endurance, and that your latter12 works exceed the first. But13 I have this14 against you, that you tolerate15 that woman16 Jezebel, who calls17 herself a prophetess and is teaching18 and seducing my19 servants to practice sexual immorality and to eat food sacrificed to idols.

I can take this two different ways: I can wag my finger and say, “You see, that’s what happens when those women don’t keep silent in the churches.” Or, I can recognize that the fact that Jezebel is teaching in the church in Thyatira tends to falsify the statement: As in all the churches of the saints, the women20 should keep silent in the churches.21 I don’t know if the translators sought to bolster this argument or felt that the imperative σιγάτωσαν (a form of σιγάω), translated should keep silent, allowed for more logical wiggle room than ἐστιν, a 3rd person singular form of εἰμί in the indicative mood in the previous clause: For God is (ἐστιν) not a God of confusion but22 of peace.23

That God is not…of confusion but of peace As in all the churches of the saints, is not something that can be falsified by the actions or inaction of men or women or angels. So, rather than begin this discussion of women with a falsifiable and potentially falsified statement, I’m inclined to move the final clause of verse 33 back where the translators of the KJV had it—For God is not the author of confusion, but of peace, as in all churches of the saints24—back to where it probably belongs.

The Lord criticized the angel of the church in Thyatira: But I have this against you.25 The Greek word translated you here was σοῦ, a singular form of σύ. The verb ἀφεῖς in the next clause, translated You tolerate, is a 2nd person singular form of ἀφίημι. Likewise ἔας and ἐᾷς are 2nd person singular forms of ἐάω (KJV: thou sufferest). The Lord’s criticism seems to be, not about a woman teaching in the church in Thyatira (ἐν Θυατείροις ἐκκλησίας) but, about the content and effect of Jezebel’s teaching (Revelation 2:20b ESV):

…seducing my servants to practice sexual immorality and to eat food sacrificed to idols.

It prompted me to wonder what ἐν ταῖς ἐκκλησίαις (ESV: in the churches) meant in the instruction: the women should keep silent.26 The plural ταῖς ἐκκλησίαις helps me understand that the instruction does not mean that a woman must take a vow of silence from the moment she is called by Jesus until she dies, or for all eternity. It seems, rather, to designate a special place (1 Corinthians 14:35 ESV):

If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church (ἐν ἐκκλησίᾳ).

But even place may not be a truly meaningful understanding of ἐν ταῖς ἐκκλησίαις or ἐν ἐκκλησίᾳ (1 Corinthians 11:2-6 ESV):

Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you [Table]. But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ27 is God. Every man who prays (προσευχόμενος, a form of προσεύχομαι) or prophesies (προφητεύων, a form of προφητεύω) with his head covered dishonors his head, but every wife who prays (προσευχομένη, another form of προσεύχομαι) or prophesies (προφητεύουσα, another form of προφητεύω) with her head uncovered dishonors her head, since it is the same as if her head were shaven. For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.

The Greek word translated prophesy in—Now I want you all to speak in tongues, but even more to prophesy28— was προφητεύητε (another form of προφητεύω). So, here in the instruction above I find a wife, a woman, prophesying with her head covered (out loud? in the church?). Prior to writing this letter Paul had delivered (παρέδωκα, a form of παραδίδωμι) the traditions (τὰς παραδόσεις, a form of παράδοσις), i.e., of the Jews.

This instruction was preceded by a declaration of Paul’s practice of love (1 Corinthians 10:32-11:1 ESV).

Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved [Table]. Be imitators of me, as I am of Christ.

There are no observant Jews seeking the Lord Jesus at the church I attend. And Paul was quite clear at the end of his discussion about hair-covering (1 Corinthians 11:16 ESV):

If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

The ESV translation, we have no such practice, is an accurate translation of ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν no matter how difficult that is to believe. Consider the Contemporary English Version for contrast (1 Corinthians 11:16 CEV):

This is how things are done in all of God’s churches, and this is why none of you should argue about what I have said.

Why spend so much time and effort explaining a tradition only to conclude that we have no such practice (συνήθειαν, a form of συνήθεια), nor do the churches of God? The explanation is found in the text of 1 Corinthians itself. Here, frozen in time, is a written record of Paul and the Corinthian church in transition from the traditions he delivered to them, through spiritual gifts, to a still more excellent way (1 Corinthians 12:27-31 ESV):

Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then29 gifts of healing, helping,30 administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher31 gifts.

And I will show you a still more excellent way.

So, Paul, as he wrote this letter, still thought that observing the tradition of wives covering their heads in church when praying or prophesying was a way to show love, the more excellent way, and a possible way to Give no offense (ἀπρόσκοποι, a form of ἀπρόσκοπος) to Jews.32 This concept of giving no offense, however, had its limits (Galatians 5:2-6 ESV):

Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

This clarifies the wife’s situation as well. If covering her head when praying or prophesying in church, she can question her own motives: Do I intend to show love and give no offense to the observant Jews seeking Christ in my congregation or do I seek to be justified by Jewish tradition? But what does it mean for the women who should keep silent in the churches?33

These women (γυναῖκες, a form of γυνή) should probably be understood as wives: If there is anything they desire to learn, let them ask their husbands at home.34 If any35 woman has a husband who is an unbeliever, and he36 consents to live with her, she should not divorce him,37 Paul had already written. Since this woman’s husband could not help her learn at home, should she expect more in the church than the silence of wives with husbands who know the Lord?

Consider the Lord’s response to the daughters of Zelophehad, the only women named in the census made for dividing the promised land (Numbers 27:1-7 ESV):

Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, “Our father died in the wilderness. He was not among the company of those who gathered themselves together against the LORD in the company of Korah, but died for his own sin. And he had no sons. Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers.”

Moses brought their case before the LORD. And the LORD said to Moses, “The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s brothers and transfer the inheritance of their father to them.

It’s probably worth noting that, though the names of the daughters of Zelophehad are memorialized, they argued their legal case in the name of their father. But it certainly established the precedent that women in special circumstances should expect special considerations. Since wives were praying and prophesying in the church, I feel the need to consider exactly what keep silent (σιγάτωσαν, a form of σιγάω) meant: “to say nothing, keep silent; to stop speaking, become silent, be silent; to keep secret, conceal.”

The teaching which precedes this instruction follows (1 Corinthians 14:26-33 ESV).

What then, brothers? When you come together, each one38 has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent (σιγάτω, another form of σιγάω) in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent (σιγάτω, another form of σιγάω). For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints,

To keep silent (σιγάτωσαν, a form of σιγάω) seems to mean exactly what it sounds like, reinforced by For they are not permitted to speak. A note (14) in the NET addressed this conundrum:

For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).

There is another footnote to consider which I’ll pick up in another essay. The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians

Reference NET Parallel Greek ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5 θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

Tables comparing Numbers 27:1; 27:2; 27:3; 27:4; 27:5; 27:6 and 27:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Numbers 27:1; 27:2; 27:3; 27:4 (27:3b); 27:5 (27:4); 27:6 (27:5) and 27:7 (27:6) in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 14:5; 14:33-35; 14:37, 38; Revelation 2:19, 20; 1 Corinthians 11:3; 11:5; 12:28; 12:31; 14:26 and 7:13 in the NET and KJV follow.

Numbers 27:1 (Tanakh)

Numbers 27:1 (KJV)

Numbers 27:1 (NET)

Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 27:1 (Septuagint BLB)

Numbers 27:1 (Septuagint Elpenor)

καὶ προσελθοῦσαι αἱ θυγατέρες Σαλπααδ υἱοῦ Οφερ υἱοῦ Γαλααδ υἱοῦ Μαχιρ τοῦ δήμου Μανασση τῶν υἱῶν Ιωσηφ καὶ ταῦτα τὰ ὀνόματα αὐτῶν Μαλα καὶ Νουα καὶ Εγλα καὶ Μελχα καὶ Θερσα ΚΑΙ προσελθοῦσαι αἱ θυγατέρες Σαλπαὰδ υἱοῦ ᾿Οφέρ, υἱοῦ Γαλαάδ, υἱοῦ Μαχίρ, τοῦ δήμου Μανασσῆ, τῶν υἱῶν ᾿Ιωσήφ (καὶ ταῦτα τὰ ὀνόματα αὐτῶν· Μααλὰ καὶ Νουὰ καὶ ᾿Εγλὰ καὶ Μελχὰ καὶ Θερσά)

Numbers 27:1 (NETS)

Numbers 27:1 (English Elpenor)

And when the daughters of Salpaad son of Hopher son of Galaad son of Machir of the division of Manasse of the sons of Ioseph came forward—and these were their names: Maala and Noua and Hegla and Melcha and Thersa— And the daughters of Salpaad the son of Opher, the son of Galaad, the son of Machir, of the tribe of Manasse, of the sons of Joseph, came near; and these were their names, Maala, and Nua, and Egla, and Melcha, and Thersa;

Numbers 27:2 (Tanakh)

Numbers 27:2 (KJV)

Numbers 27:2 (NET)

And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying: And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Numbers 27:2 (Septuagint BLB)

Numbers 27:2 (Septuagint Elpenor)

καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι Ελεαζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι ᾿Ελεάζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν

Numbers 27:2 (NETS)

Numbers 27:2 (English Elpenor)

and when they stood before Moyses and before Eleazar the priest and before the rulers and before all the congregation, at the door of the tent of witness, they said, and they stood before Moses, and before Eleazar the priest, and before the princes, and before all the congregation at the door of the tabernacle of witness, saying,

Numbers 27:3 (Tanakh)

Numbers 27:3 (KJV)

Numbers 27:3 (NET)

‘Our father died in the wilderness, and he was not among the company of them that gathered themselves together against HaShem in the company of Korah, but he died in his own sin; and he had no sons. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons. “Our father died in the wilderness, although he was not part of the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin, and he had no sons.

Numbers 27:3, 4 (Septuagint BLB)

Numbers 27:3 (Septuagint Elpenor)

ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι κυρίου ἐν τῇ συναγωγῇ Κορε ὅτι διὰ ἁμαρτίαν αὐτοῦ ἀπέθανεν καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ (4) μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ, καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι Κυρίου ἐν τῇ συναγωγῇ Κορέ, ὅτι δι’ ἁμαρτίαν αὐτοῦ ἀπέθανε, καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν

Numbers 27:3, 4 (NETS)

Numbers 27:3 (English Elpenor)

“Our father died in the wilderness, and he was not in the midst of the gathering that conspired against the Lord in the gathering of Kore, for he died for his sin, and he had no sons. (4) Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” Our father died in the wilderness, and he was not in the midst of the congregation that rebelled against the Lord in the gathering of Core; for he died for his own sin, and he had no sons. Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:4 (Tanakh)

Numbers 27:4 (KJV)

Numbers 27:4 (NET)

Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’ Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. Why should the name of our father be lost from among his family because he had no son? Give us a possession among the relatives of our father.”

Numbers 27:4 (Septuagint BLB)

Numbers 27:3b (Septuagint Elpenor)

μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν

Numbers 27:4 (NETS)

Numbers 27:3b (English Elpenor)

Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:5 (Tanakh)

Numbers 27:5 (KJV)

Numbers 27:5 (NET)

And Moses brought their cause before HaShem. And Moses brought their cause before the LORD. So Moses brought their case before the Lord.

Numbers 27:5 (Septuagint BLB)

Numbers 27:4 (Septuagint Elpenor)

καὶ προσήγαγεν Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι κυρίου καὶ προσήγαγε Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι Κυρίου

Numbers 27:5 (NETS)

Numbers 27:4 (English Elpenor)

And Moyses brought their case before the Lord. And Moses brought their case before the Lord.

Numbers 27:6 (Tanakh)

Numbers 27:6 (KJV)

Numbers 27:6 (NET)

And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, The Lord said to Moses:

Numbers 27:6 (Septuagint BLB)

Numbers 27:5 (Septuagint Elpenor)

καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων

Numbers 27:6 (NETS)

Numbers 27:5 (English Elpenor)

And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,

Numbers 27:7 (Tanakh)

Numbers 27:7 (KJV)

Numbers 27:7 (NET)

‘The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. “The daughters of Zelophehad have a valid claim. You must indeed give them possession of an inheritance among their father’s relatives, and you must transfer the inheritance of their father to them.

Numbers 27:7 (Septuagint BLB)

Numbers 27:6 (Septuagint Elpenor)

ὀρθῶς θυγατέρες Σαλπααδ λελαλήκασιν δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς ὀρθῶς θυγατέρες Σαλπαὰδ λελαλήκασι· δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς

Numbers 27:7 (NETS)

Numbers 27:6 (English Elpenor)

Salpaad’s daughters have spoken correctly. You shall give to them as a gift a possession of inheritance in the midst of their father’s brothers, and you shall confer the allotment of their father on them. The daughters of Salpaad have spoken rightly: thou shalt surely give them a possession of inheritance in the midst of their father’s brethren, and thou shalt assign their father’s inheritance to them.

1 Corinthians 14:5 (NET)

1 Corinthians 14:5 (KJV)

I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

1 Corinthians 14:5 (NET Parallel Greek)

1 Corinthians 14:5 (Stephanus Textus Receptus)

1 Corinthians 14:5 (Byzantine Majority Text)

θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευη ινα η εκκλησια οικοδομην λαβη θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευει ινα η εκκλησια οικοδομην λαβη

1 Corinthians 14:33-35 (NET)

1 Corinthians 14:33-35 (KJV)

for God is not characterized by disorder but by peace. As in all the churches of the saints, For God is not the author of confusion, but of peace, as in all churches of the saints.

1 Corinthians 14:33 (NET Parallel Greek)

1 Corinthians 14:33 (Stephanus Textus Receptus)

1 Corinthians 14:33 (Byzantine Majority Text)

οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων ου γαρ εστιν ακαταστασιας ο θεος αλλ ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων ου γαρ εστιν ακαταστασιας ο θεος αλλα ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων
the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says. Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

1 Corinthians 14:34 (NET Parallel Greek)

1 Corinthians 14:34 (Stephanus Textus Receptus)

1 Corinthians 14:34 (Byzantine Majority Text)

αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει
If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

1 Corinthians 14:35 (NET Parallel Greek)

1 Corinthians 14:35 (Stephanus Textus Receptus)

1 Corinthians 14:35 (Byzantine Majority Text)

εἰ δέ τι |μαθεῖν| θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν

1 Corinthians 14:37, 38 (NET)

1 Corinthians 14:37, 38 (KJV)

If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

1 Corinthians 14:37 (NET Parallel Greek)

1 Corinthians 14:37 (Stephanus Textus Receptus)

1 Corinthians 14:37 (Byzantine Majority Text)

Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι του κυριου εισιν εντολαι ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι κυριου εισιν εντολαι
If someone does not recognize this, he is not recognized. But if any man be ignorant, let him be ignorant.

1 Corinthians 14:38 (NET Parallel Greek)

1 Corinthians 14:38 (Stephanus Textus Receptus)

1 Corinthians 14:38 (Byzantine Majority Text)

εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται ει δε τις αγνοει αγνοειτω ει δε τις αγνοει αγνοειτω

Revelation 2:19, 20 (NET)

Revelation 2:19, 20 (KJV)

‘I know your deeds: your love, faith, service, and steadfast endurance. In fact, your more recent deeds are greater than your earlier ones. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

Revelation 2:19 (NET Parallel Greek)

Revelation 2:19 (Stephanus Textus Receptus)

Revelation 2:19 (Byzantine Majority Text)

οἶδα σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων οιδα σου τα εργα και την αγαπην και την διακονιαν και την πιστιν και την υπομονην σου και τα εργα σου και τα εσχατα πλειονα των πρωτων οιδα σου τα εργα και την αγαπην και την πιστιν και την διακονιαν και την υπομονην σου και τα εργα σου τα εσχατα πλειονα των πρωτων
But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

Revelation 2:20 (NET Parallel Greek)

Revelation 2:20 (Stephanus Textus Receptus)

Revelation 2:20 (Byzantine Majority Text)

ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα αλλ εχω κατα σου ολιγα οτι εας την γυναικα ιεζαβηλ την λεγουσαν εαυτην προφητιν διδασκειν και πλανασθαι εμους δουλους πορνευσαι και ειδωλοθυτα φαγειν αλλ εχω κατα σου οτι αφεις την γυναικα σου ιεζαβελ η λεγει εαυτην προφητιν και διδασκει και πλανα τους εμους δουλους πορνευσαι και φαγειν ειδωλοθυτα

1 Corinthians 11:3 (NET)

1 Corinthians 11:3 (KJV)

But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

1 Corinthians 11:3 (NET Parallel Greek)

1 Corinthians 11:3 (Stephanus Textus Receptus)

1 Corinthians 11:3 (Byzantine Majority Text)

Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος

1 Corinthians 11:5 (NET)

1 Corinthians 11:5 (KJV)

But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

1 Corinthians 11:5 (NET Parallel Greek)

1 Corinthians 11:5 (Stephanus Textus Receptus)

1 Corinthians 11:5 (Byzantine Majority Text)

πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη

1 Corinthians 12:28 (NET)

1 Corinthians 12:28 (KJV)

And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

1 Corinthians 12:28 (NET Parallel Greek)

1 Corinthians 12:28 (Stephanus Textus Receptus)

1 Corinthians 12:28 (Byzantine Majority Text)

Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων

1 Corinthians 12:31 (NET)

1 Corinthians 12:31 (KJV)

But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison. But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

1 Corinthians 12:31 (NET Parallel Greek)

1 Corinthians 12:31 (Stephanus Textus Receptus)

1 Corinthians 12:31 (Byzantine Majority Text)

ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. Καὶ ἔτι καθ᾿ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι

1 Corinthians 14:26 (NET)

1 Corinthians 14:26 (KJV)

What should you do then, brothers and sisters? When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

1 Corinthians 14:26 (NET Parallel Greek)

1 Corinthians 14:26 (Stephanus Textus Receptus)

1 Corinthians 14:26 (Byzantine Majority Text)

Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γενεσθω τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γινεσθω

1 Corinthians 7:13 (NET)

1 Corinthians 7:13 (KJV)

And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

1 Corinthians 7:13 (NET Parallel Greek)

1 Corinthians 7:13 (Stephanus Textus Receptus)

1 Corinthians 7:13 (Byzantine Majority Text)

καὶ γυνὴ |εἴ τις| ἔχει ἄνδρα ἄπιστον καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾿ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον

1 John 12:32 (ESV)

2 The NET parallel Greek text and NA28 had δὲ near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).

3 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had διερμηνεύῃ here, where the Byzantine Majority Text had διερμηνευει. Both are 3rd person singular forms of the verb διερμηνεύω in the present tense, indicative mood and active voice. The ESV translation, someone interprets, is interesting because it demonstrates a mindfulness of Paul’s instruction in 1 Corinthians 14:27, while the NET/KJV translation, he interpret(s), may be adding a restriction Paul and the Holy Spirit did not intend.

4 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.

5 The NET parallel Greek text and NA28 had ἐπιτρέπεται in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιτετραπται (KJV: it ispermitted) in the perfect tense. The KJV translation—for it is not permitted unto them to speak—is a more accurate translation of the Greek clause in the NET and NA28 but επιτετραπται would mean that it was not permitted and continues to not be permitted unto them to speak. This conforms to the final clause in the verse: as the Law also says.

7 The NET parallel Greek text and NA28 had ὑποτασσέσθωσαν an imperative form of ὑποτάσσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had an inifinitive form υποτασσεσθαι (KJV: to be under obedience).

8 The NET parallel Greek text and NA28 had the singular γυναικὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had a plural form γυναιξιν (KJV: for women).

9 The NET parallel Greek text and NA28 had the singular ἐστὶν ἐντολή (NET: is thecommand) here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural εισιν εντολαι (KJV: are the commandments).

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

12 The Stephanus Textus Receptus had και (KJV: and) preceding latter (KJV: the last), following and yourworks (KJV: and thy works). The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

14 The Stephanus Textus Receptus had ολιγα (KJV: a few things) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

15 The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀφεῖς, a form of ἀφίημι here, where the Stephanus Textus Receptus had εας (KJV: thou sufferest), a form of ἐάω.

16 The Byzantine Majority Text had την γυναικα σου (e.g., “your woman,” referring back to the angel of the church in Thyatira) here, where the NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὴν γυναῖκα (KJV: that woman).

17 The NET parallel Greek text and NA28 had λέγουσα here, where the Stephanus Textus Receptus had τὴν λεγουσαν (KJV: which calleth) and the Byzantine Majority Text had η λεγει (i,e., “who calls”).

18 The NET parallel Greek text, NA28 and Byzantine Majority Text had διδάσκει, a form of διδάσκω in the present tense here, where the Stephanus Textus Receptus had the infinitive form διδασκειν (KJV: to teach).

19 The NET parallel Greek text, NA28 and Byzantine Majority Text had πλανᾷ τοὺς ἐμοὺς, with πλανᾷ as a form of πλανάω in the present tense here, where the Stephanus Textus Receptus had πλανασθαι εμους (KJV: to seduce my), with πλανασθαι an infinitive form of πλανάω.

20 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.

21 1 Corinthians 14:33b, 34 (ESV)

23 1 Corinthians 14:33a (ESV)

24 1 Corinthians 14:33 (KJV)

25 Revelation 2:20a (ESV)

26 1 Corinthians 14:34a (ESV)

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

28 1 Corinthians 14:5 (ESV)

29 The NET parallel Greek text and NA28 had ἔπειτα (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειτα.

30 The NET parallel Greek text and NA28 had ἀντιλήμψεις here, where the Stephanus Textus Receptus and Byzantine Majority Text had αντιληψεις (KJV: helps). These appear to be alternate spellings of the same part of speech.

32 1 Corinthians 10:32a (ESV)

33 1 Corinthians 14:34a (ESV)

34 1 Corinthians 14:35a (ESV)

35 The NET parallel Greek text and NA28 had εἴ τις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ητις (KJV: which).

36 The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: if he).

37 1 Corinthians 7:13 (ESV) The NET parallel Greek text and NA28 had τὸν ἄνδρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.

38 The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: of you) here. The NET parallel Greek text and NA28 did not.

Romans, Part 83

But we who are strong ought to bear with the failings of the weak, and not just please ourselves.[1]  I assume that the weak (ἀδυνάτων, a form of ἀδύνατος) referred back to the one who is weak in the faith (ἀσθενοῦντα [a form of ἀσθενέω] τῇ πίστει).  The weak person (ἀσθενῶν, another form of ἀσθενέω) eats only vegetables[2] and has a tendency to judge[3] those who do not do likewise.  And I assume this weakness is an infirmity of the flesh, since even the lawwas weakened (ἠσθένει, another form of ἀσθενέω) through the flesh.[4]  Though Paul considered himself one of we who are strong, after the affliction that happened to [him] in the province of Asia[5] he identified wholeheartedly with the weak (2 Corinthians 11:29, 30 NET):

Who is weak (ἀσθενεῖ, another form of ἀσθενέω), and I am not weak (ἀσθενῶ, another form of ἀσθενέω)?  Who is led into sin, and I do not burn with indignation?  If I must boast, I will boast about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).

Let each of us [who are strong] please his neighbor for his good to build him up.[6]  I’ve already written how I feel about the strong (δυνατοὶ, a form of δυνατός).  But the time I’ve spent knowing the only true God (e.g., Jesus’ Father), and Jesus Christ, whom [He] sent,[7] has made me less faith-weak now than when I began.  Perhaps it is time to begin to please (ἀρεσκέτω, a form of ἀρέσκω) [my] neighbor for his good to build him up, or at least to appreciate the scope of such an undertaking.

When his daughter Herodias came in and danced, she pleased (ἤρεσεν, another form of ἀρέσκω) Herod and his dinner guests.[8]  This pleasure may or may not have been sexual desire.  Herodius’ daughter Herodius is portrayed as completely clueless in the Gospel narratives: 1) No king would offer half his kingdom to a woman with any grasp of power.  Herod didn’t offer it to his wife Herodias, for instance.  2) The offer seems to have perplexed the girl and sent her to her mother for advice.  And, 3) she followed her mother’s grisly advice without argument or any hint of rebellion.  She seems to have been mentally incompetent or very young or both.

If Herodias’ daughter Herodias was also Salome mentioned by Josephus (Antiquities 18.5.4) she was possibly as young as 12, little more than 16.  If not, she was Salome’s little sister.  Still, pleasing my neighbor with some fancy footwork probably doesn’t qualify as for his good to build him up.  When a complaint arose on the part of the Greek-speaking Jews against the native Hebraic Jews, because their widows were being overlooked in the daily distribution of food,[9] the Apostles proposed a solution that may have been closer to what Paul had in mind (Acts 6:2b-4 NET):

It is not right for us to neglect the word of God to wait on tables.  But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task.  But we will devote ourselves to prayer and to the ministry of the word.

The proposal pleased (ἤρεσεν, another form of ἀρέσκω) the entire group[10]

Do not give offense to Jews or Greeks or to the church of God, Paul wrote the Corinthians, just as I also try to please (ἀρέσκω) everyone in all things.[11]  Here, he equated pleasing everyone in all things to not giving offense to very disparate groups of people.  The Greek word translated offense is ἀπρόσκοποι (a form of ἀπρόσκοπος), defined quite beautifully in Thayer’s Greek Lexicon as “having nothing for one to strike against.”  I do not seek my own benefit, Paul continued, but the benefit of many, so that they may be saved.[12]

There are some caveats and warnings:

An unmarried man is concerned about the things of the Lord, how to please (ἀρέσῃ, another form of ἀρέσκω) the Lord.  But a married man is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) his wife, and he is divided.  An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit.  But a married woman is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) her husband.[13]

I assume that Paul thought a divided man might succeed at pleasing his wife, but I have not, not enough that she would stick it out with me.  It makes me doubly aware that if any good is to come from me Jesus must please Himself through me by his Holy Spirit rather than rely on me to do it for Him.  I will fail; He will not.  No soldier in active service entangles himself in the affairs of everyday life, Paul wrote Timothy, so that he may please (ἀρέσῃ, another form of ἀρέσκω) the one who enlisted him as a soldier.[14]  Those who are in the flesh cannot please (ἀρέσαι, another form of ἀρέσκω) God.[15]

Am I now trying to gain the approval of people, or of God? Paul asked rhetorically in reference to the Galatians heeding a doctrine other than the grace of God in Jesus Christ.  Or am I trying to please (ἀρέσκειν, another form of ἀρέσκω) people?  If I were still trying to please (ἤρεσκον, another form of ἀρέσκω) people, I would not be a slave of Christ![16]

Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please (ἀρέσκειν, another form of ἀρέσκω) God (as you are in fact living) that you do so more and more.[17]

For the appeal we make does not come from error or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please (ἀρέσκοντες, another form of ἀρέσκω) people but God, who examines our heartsFor we never appeared with flattering speech, as you know, nor with a pretext for greed – God is our witness – nor to seek glory from people, either from you or from others[18]

For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews, who killed both the Lord Jesus and the prophets and persecuted us severely.  They are displeasing (μὴ ἀρεσκόντων, another form of ἀρέσκω) to God and are opposed to all people, because they hinder us from speaking to the Gentiles so that they may be saved.[19]

These are not simple rules I might obey in my own strength or wisdom.  “Having nothing for one to strike against” among disparate people to please [my] neighbor for his good to build him up while pleasing God rather than people seems to describe a space, a terrain, where I need to be guided moment by moment by the Holy Spirit, with his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his control.  But this introduction to the scope of the terrain has prepared me to hear Romans 15:1-4 (NET):

But we who are strong ought to bear with the failings of the weak, and not just please (ἀρέσκειν, another form of ἀρέσκω) ourselves.  Let each of us please (ἀρεσκέτω, a form of ἀρέσκω) his neighbor for his good to build him up.  For even Christ did not please (ἤρεσεν, another form of ἀρέσκω) himself, but just as it is written, “The insults of those who insult you have fallen on me.”  For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

The Greek words translated for his good are εἰς τὸ ἀγαθὸν (literally, “for this good”), though εἰς might have been translated “into, unto, to” or “towards.”  Grapes are not gathered from thorns or figs from thistles, are they? Jesus asked rhetorically.  In the same way, every good (ἀγαθὸν, a form of ἀγαθός) tree bears good (καλοὺς, a form of καλός) fruit, but the bad tree bears bad fruit.  A good (ἀγαθὸν, a form of ἀγαθός) tree is not able to bear bad fruit, nor a bad tree to bear good (καλοὺς, a form of καλός) fruit.[20]  And, Why do you call me good (ἀγαθόν, a form of ἀγαθός)?  No one is good (ἀγαθὸς) except God alone.[21]

The good for my neighbor is not for him to try to do good.  Though that may please me (especially if he does that good for or to me) it is hypocrisy, the work of an actor imitating the good.  “I’m not good but I play good on TV.”  My neighbor’s good is to be good, every good tree bears good fruit, a good tree is not able to bear bad fruit.  My neighbor’s good is to be born from above, to be led by the Holy Spirit.  For all who are led by the Spirit of God are the sons of God.[22]  And, No one is good except God alone.

The Greek words translated to build him up are πρὸς οἰκοδομήν (a form of οἰκοδομή).  I can glean a lot of Paul’s attitude concerning οἰκοδομή and pleasing one’s neighbor for his good from 1 Corinthians 14:1-5 (NET):

Pursue love and be eager for the spiritual gifts, especially that you may prophesy.  For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.  But the one who prophesies speaks to people for their strengthening (οἰκοδομὴν, a form of οἰκοδομή), encouragement, and consolation.  The one who speaks in a tongue builds (οἰκοδομεῖ, a form of οἰκοδομέω) himself up, but the one who prophesies builds up (οἰκοδομεῖ, a form of οἰκοδομέω) the church.  I wish you all spoke in tongues, but even more that you would prophesy.  The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened (οἰκοδομὴν, a form of οἰκοδομή).

Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen (οἰκοδομὴν, a form of οἰκοδομή) the church.[23]  When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation.  Let all these things be done for the strengthening (οἰκοδομὴν, a form of οἰκοδομή) of the church.[24]  Paul wrote on this theme to believers in Ephesus as well (Ephesians 4:11-16 NIV):

So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up (οἰκοδομὴν, a form of οἰκοδομή) until we all reach unity (ἑνότητα, a form of ἑνότης) in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.  Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming.  Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ.  From him the whole body, joined and held together by every supporting ligament, grows and builds (οἰκοδομὴν, a form of οἰκοδομή) itself up in love, as each part does its work.

You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up (οἰκοδομὴν, a form of οἰκοδομή) of the one in need, that it may give grace to those who hear.  And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.  You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk.  Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.[25]

Now may the God of endurance and comfort give you unity (φρονεῖν, a form of φρονέω; literally, “thought” or “thinking”) with one another in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.  Receive one another, then, just as Christ also received you, to God’s glory.[26]

[1] Romans 15:1 (NET)

[2] Romans 14:2b (NET)

[3] Romans 14:3 κρινέτω (a form of κρίνω); Romans 14:10 κρίνεις (another form of κρίνω)

[4] Romans 8:3b (NET)

[5] 2 Corinthians 1:8 (NET)

[6] Romans 15:2 (NET)

[7] John 17:3b (NET)

[8] Mark 6:22a (NET)  Also: Matthew 14:6

[9] Acts 6:1b (NET)

[10] Acts 6:5a (NET)

[11] 1 Corinthians 10:32-33a (NET)

[12] 1 Corinthians 10:33b (NET)

[13] 1 Corinthians 7:32b-34 (NET)

[14] 2 Timothy 2:4 (NASB)

[15] Romans 8:8 (NET)

[16] Galatians 1:10 (NET)

[17] 1 Thessalonians 4:1 (NET) Table

[18] 1 Thessalonians 2:3-6 (NET)

[19] 1 Thessalonians 2:14-16a (NET)

[20] Matthew 7:16b-18 (NET)

[21] Mark 10:18 (NET)

[22] Romans 8:14 (NET)

[23] 1 Corinthians 14:12b (NET)

[24] 1 Corinthians 14:26b (NET)

[25] Ephesians 4:29-32 (NET)

[26] Romans 15:5-7 (NET)