Tag Archives: 1 Corinthians 13:4-8

A Door of Hope, Part 1

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The essay Jedidiah, Part 1 was written days before I began to compare Old Testament quotations in the New Testament to the Septuagint, and years before I checked all of the Masoretic text against the Septuagint.  I thought of Achan’s confession as the door or opportunity of/for hope promised in Hosea, and related it to John’s letter (1 John 1:5-2:2 NET Table):

Now this is the gospel (NET note 13) message (NET note 14) we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.  If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess (ὁμολογῶμεν, a form of ὁμολογέω) our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.

(My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the Righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Revisiting the essay to make Old Testament comparison tables I discovered that the Septuagint was a bit different.

Masoretic Text

 Septuagint
Hosea 2:15 (Tanakh) Hosea 2:15 (NET) Hosea 2:15 (NETS)

Hosea 2:17 (Elpenor English)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt. And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

As I began the word studies for this essay I heard a sermon (Hebrews 6:4-6 NET):

For it is impossible (Ἀδύνατον, a form of ἀδύνατος) in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

The preacher wanted to comfort his hearers, persuading them they were not of this kind.  He described the kind of person the writer intended.  It was a fairly accurate description of my life, except that I can’t recall having tasted…the miracles of the coming age before I became an atheist.  I realized, especially in retrospect, that the Holy Spirit wanted to focus my attention on the fact that I had been renewed again to repentance, but I began to wonder if that renewal might be suspect.

I imagined standing before Jesus.  He determined that for the sake of the veracity of Hebrews 6:4-6 it would be best if I spent eternity in the lake of fire.  I was disappointed but willing that his word be true: Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail[1] when you are judged.”[2]  That reaction, so uncharacteristic of the old human (παλαιὸν ἄνθρωπον; Ephesians 4:22-24), calmed my suspicions about my renewed repentance for the moment.  I also recalled, but didn’t study, for God all things are possible.  I will consider it more thoroughly here (Matthew 19:23-26 NET):

Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!  Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.”  The[3] disciples were greatly astonished when they heard this and said, “Then who can be saved?”  Jesus looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but for God all things are[4] possible (δυνατά, a form of δυνατός).”

And again (Mark 10:27 NET):

Jesus[5] looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but not for God;[6] all things are[7] possible (δυνατὰ, a form of δυνατός) for God.”

Though my main concern is the contrast between human ἀδύνατον and God’s δυνατὰ, I’ll consider the context here a moment.  My Dad told me the story of a small night gate in Jerusalem called “The Needle’s Eye,” but he never showed me any pictures of it.  The NET note (32) explained:

The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

The difficulty a camel would have passing through The Needle’s Eye—“stooped and…its baggage removed”—reinforces Jesus’ point about divesting oneself of (excess?) possessions (ὑπάρχοντα), while the fantastical image of a camel passing through the eye of a sewing needle distracts the rich (and anyone else) from taking Him seriously.  Others disagree.  But no one of means wants to hear, If you wish to be perfect, go sell your possessions and give the money to the[8] poor, and you will have treasure in heaven.[9]  Then come, follow me.[10]

Anyway, I left on a road trip without studying the problem that nagged at me directly.  As I drove I began to think about the preacher who taught on Hebrews 6:4-6.  In another sermon he had made a fairly serious interpretation mistake, making his own point rather than that of the Scripture.  My mind began to argue against his right to confront me with Hebrews 6:4-6.  I turned on the radio to drown out my thoughts.  Aside from being unloving and unkind, ad hominem arguments aren’t an effective bolster to faith.

What little time I had for study I devoted to לפתח (pethach), translated διανοῖξαι (a form of διανοίγω) in the Septuagint (Table2 below).  I was a little embarrassed that it had just occurred to me to search forms of διανοίγω in the Septuagint to see what Hebrew words they translated in the Masoretic text.  I wanted to finish the table and move on.  The unattended challenge of Hebrews 6:4-6 continued to fester.

While the idea of spending eternity in the lake of fire was unpleasant, it was made bearable if I could face it with Jesus, sustained by his love, joy, peace, patience, kindness, goodness faithfulness, gentleness and self-control.  But I define the lake of fire as the place where the omnipresent God is not.  If Jesus ripped his Holy Spirit from me, though I wouldn’t be left with anything I care very much about, I realized in a long sleepless night that I really didn’t want to spend eternity there.  I began to question the nature and validity of my renewed repentance again.

In the morning it all seemed like a trick to get me frustrated or angry so I would run off, abandon Jesus and live in sin.  Heaven or hell aside, I want to be done with sin.  It’s not good for me or anyone around me.  I began to wonder if my renewed repentance was part of God’s eternal punishment for crucifying the Son of God for [myself] all over again and holding him up to contempt: He gave me this brief taste of eternal life only to snatch his Spirit away at the most inopportune moment.

I deserve it, no question about that, but it doesn’t sound like God to me (John 3:16-18 NET):

For this is the way God loved the world: He gave his[11] one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his[12] Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him.  The one who believes in him is not condemned (κρίνεται, another form of κρίνω).  The one who does not believe has been condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the one and only Son of God.

To think of God’s love (ἠγάπησεν, a form of ἀγαπάω) as primarily a feeling,[13] a kind of affection for the world, confuses the Scripture.  God’s feeling for the world is very clear from the beginning, in the Masoretic text (Table3 below) at least:[14] The Lord regretted that he had made humankind on the earth, and he was highly offended.[15]  Unlike the Billy Joel song God doesn’t pretend to “want you just the way you are.”[16]

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  He delivered us [who have faith in Christ Jesus] from the power of darkness and transferred us to the kingdom of the Son he loves (ἀγάπης, a form of ἀγάπη), in whom we have redemption,[17] the forgiveness of sins.[18]  For this is the way God loved the world: those whom he foreknew he also predestined to be conformed to the image (εἰκόνος, a form of εἰκών) of his Son,[19] that his Son would be the firstborn among many brothers and sisters.[20]  “Sit at my right hand,” He promised the Son he loves, “until I put your enemies under your feet”’?[21]  All of this is the grace of God received through faith, the faith (πίστις) that is an aspect of the fruit of his Holy Spirit; it is not from works, so that no one can boast.[22]

Jesus is the way God loved the world, not because of a positive emotion but because God is love (ἀγάπη).[23]  God (ἀγάπη) is patient, God (ἀγάπη) is kind, He is not envious.  God (ἀγάπη) does not brag, He is not puffed up.  He is not rude, He is not self-serving, He is not easily angered or resentful.  He is not glad about injustice, but rejoices in the truth.  He bears all things, believes all things, hopes all things, endures all things.  He (ἀγάπη) never ends.[24]  For this is the way God loved—and demonstrated his joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[25] to—the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 

I had a week between work assignments.  It was more convenient to drive to my mother’s house than all the way back to my own home.  On the drive I began to wonder: if Jesus snatched his Spirit from me, would the new human (καινὸν ἄνθρωπον; Ephesians 4:22-24) cling to his Holy Spirit and bid the chaff of the old human godspeed and good riddance into the lake of fire?  I finally decided that this obsession with Jesus snatching his Holy Spirit from me needed to be confronted directly.  I planned to look into ἀδύνατον, the Greek word translated impossible in Hebrews 6:4, during the week I spent with my mother.

For God achieved what the law could not (ἀδύνατον, a form of ἀδύνατος) do, Paul wrote believers in Rome, because it was weakened (ἠσθένει, a form of ἀσθενέω) through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.[26]

In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible (ἀδύνατον, a form of ἀδύνατος) for God to lie.[27]

This proved to be the dull spot in my sword of the Spirit.  I was uncertain whether the infinitive ἀνακαινίζειν (to renew) was impossible for God as well as for human beings.  That’s why I had difficulty resting even as the Holy Spirit drew me back to the fact that I had been renewed to repentance.  But the writer of Hebrews was not shy about stating explicitly that something was impossible for God when the Holy Spirit meant that something was impossible for God.  What is impossible (ἀδύνατα, another form of ἀδύνατος) for mere humans, Jesus said according to Luke’s Gospel narrative, is possible (δυνατὰ, a form of δυνατός) for God.[28]

I’ll quote the final occurrences of ἀδύνατον for completeness: For it is impossible (ἀδύνατον, a form of ἀδύνατος) for the blood of bulls and goats to take away sins.[29]  Now without faith it is impossible (ἀδύνατον, a form of ἀδύνατος) to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.[30]

It would have been much easier to have taken the few moments this study required in the first place rather than face a week of nagging uncertainty.  I’ll trust that this essay will serve as a preface to the word studies to come in A Door of Hope.

Tables comparing Hosea 2:15 and Genesis 6:6 in the Tanakh, KJV and NET; and tables comparing Hosea 2:15 (2:17) and Genesis 6:6 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 3:4; Matthew 19:25, 26; 19:21; Mark 10:27; John 3:16, 17; Colossians 1:14 and 1 Corinthians 13:8 in the NET and KJV.

Hosea 2:15 (Tanakh)

 Hosea 2:15 (KJV)

Hosea 2:15 (NET)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt.

Hosea 2:15 (Septuagint BLB)

Hosea 2:17 (Septuagint Elpenor)
καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῗθεν καὶ τὴν κοιλάδα Αχωρ διανοῗξαι σύνεσιν αὐτῆς καὶ ταπεινωθήσεται ἐκεῗ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῖθεν καὶ τὴν κοιλάδα ᾿Αχὼρ διανοῖξαι σύνεσιν αὐτῆς, καὶ ταπεινωθήσεται ἐκεῖ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου.

Hosea 2:15 (NETS)

Hosea 2:17 (English Elpenor)
And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

Genesis 6:6 (Tanakh)

 Genesis 6:6 (KJV)

Genesis 6:6 (NET)
And it repented HaShem that He had made man on the earth, and it grieved Him at His heart. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. The Lord regretted that he had made humankind on the earth, and he was highly offended.

Genesis 6:6 (Septuagint BLB)

Genesis 6:6 (Septuagint Elpenor)
καὶ ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη

Genesis 6:6 (NETS)

Genesis 6:6 (English Elpenor)
then God considered that he had made humankind on the earth, and he thought it over. then God laid it to heart that he had made man upon the earth, and he pondered [it] deeply.

Romans 3:4 (NET)

Romans 3:4 (KJV)
Absolutely not!  Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.” God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, |καθὼς| γέγραπται ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε

Matthew 19:25, 26 (NET)

Matthew 19:25, 26 (KJV)
The disciples were greatly astonished when they heard this and said, “Then who can be saved?” When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες· τίς ἄρα δύναται σωθῆναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι
Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.” But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· παρὰ ἀνθρώποις τοῦτο ἀδύνατον ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν

Matthew 19:21 (NET)

Matthew 19:21 (KJV)
Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven.  Then come, follow me.” Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔφη αὐτῷ ὁ Ἰησοῦς· εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησον σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι

Mark 10:27 (NET)

Mark 10:27 (KJV)
Jesus looked at them and replied, “This is impossible for mere humans, but not for God; all things are possible for God.” And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾿ οὐ παρὰ θεῷ· πάντα γὰρ δυνατὰ παρὰ |τῷ| θεῷ εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα τω θεω παντα γαρ δυνατα εστιν παρα τω θεω εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα θεω παντα γαρ δυνατα εστιν παρα τω θεω

John 3:16, 17 (NET)

John 3:16, 17 (KJV)
For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾿ ἔχῃ ζωὴν αἰώνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον
For God did not send his Son into the world to condemn the world, but that the world should be saved through him. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου

Colossians 1:14 (NET)

Colossians 1:14 (KJV)
in whom we have redemption, the forgiveness of sins. In whom we have redemption through his blood, even the forgiveness of sins:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων

1 Corinthians 13:8 (NET)

1 Corinthians 13:8 (KJV)
Love never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται

[1] The NET parallel Greek text and NA28 had νικήσεις in the future tense and indicative mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had νικησης in the aorist tense and subjunctive mood (KJV: mightest overcome).  For reference purposes all agree on δικαιωθῇς (NET: will be justified; KJV: mightest be justified) in the aorist tense and subjunctive mood.

[2] Romans 3:4 (NET)

[3] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here.  The NET parallel Greek text and NA28 did not.

[4] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: is/are) repeated here.  The NET parallel Greek text and NA28 did not.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And Jesus) here.  The NET parallel Greek text and NA28 did not.

[6] The Stephanus Textus Receptus had the article τω preceding God.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had the verb of being εστιν here.  The NET parallel Greek text and NA28 did not.

[8] The NET parallel Greek text and NA28 had the article τοῖς here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[9] The NET parallel Greek text and NA28 had the plural οὐρανοῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ουρανω.

[10] Mathew 19:21 (NET)

[11] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here.  The NET parallel Greek text and NA28 did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here.  The NET parallel Greek text and NA28 did not.

[13] When Jesus met Mary, the sister of Martha and Lazarus, for the first time (Luke 7:36-50), He told his host, Therefore I tell you, her sins, which were many, are forgiven, thus she loved (ἠγάπησεν, a form of ἀγαπάω) much; but the one who is forgiven little loves (ἀγαπᾷ, another form of ἀγαπάω) little (Luke 7:47 NET).  There is no way I can look at this story and say that the meaning of ἀγαπάω excludes the complex layering of emotions Mary felt, though Jesus focused primarily on what she did to him (Luke 7:44-46).  Crying over, kissing and anointing, Jesus’ feet may have flowed directly from Mary’s emotions, though Jesus said, No one can come to me unless the Father who sent me draws him (John 6:44a NET).

I thought my love and gratitude for Jesus’ salvation were supposed to lead to a life of obedience.  My love and gratitude weren’t up to the task.  His love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the fruit of his Holy Spirit, received by faith, is turning the tide.  His love [not my emotions] is the fulfillment of the law (Romans 13:10b NET).  Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more, so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord (Romans 5:20, 21 NET).

[14] The Septuagint is less clear (Table4 above).

[15] Genesis 6:6 (NET)

[16] “Just the Way You Are”

[17] The Stephanus Textus Receptus and Byzantine Majority Text had δια του αιματος αυτου (KJV: through his blood) here.  The NET parallel Greek text and NA28 did not.  NET note 26.

[18] Colossians 1:13, 14 (NET)

[19] He is the image (εἰκὼν) of the invisible God, the firstborn over all creation… (Colossians 1:15 NET)

[20] Romans 8:29 (NET)

[21] Matthew 22:44b (NET) Table

[22] Ephesians 2:9 (NET)

[23] 1 John 4:8b (NET)

[24] 1 Corinthians 13:4-8a (NET)  The NET parallel Greek text and NA28 had πίπτει here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκπιπτει (KJV: faileth).

[25] Galatians 5:22, 23a (NET) Table

[26] Romans 8:3, 4 (NET) Table

[27] Hebrews 6:17, 18 (NET) Table

[28] Luke 18:27 (NET)

[29] Hebrews 10:4 (NET) Table

[30] Hebrews 11:6 (NET)

Believers

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

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

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

Ephesians 3:10-12 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

Ephesians 3:13 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

Ephesians 3:14 (NET)

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

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

Ephesians 3:15, 16 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

Ephesians 3:17 (NET)

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

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

Ephesians 3:18 (NET)

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

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

Ephesians 3:19 (NET)

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

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

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

Ephesians 3:20, 21 (NET)

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

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

1 Corinthians 13:4-8a (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

2 Peter 1:2, 3 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

2 Peter 1:4 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

[2] Ephesians 1:1 (NET)

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

[4] Ephesians 3:10 (NET)

[5] Galatians 5:22 (NET)

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

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

[8] Fear – Deuteronomy, Part 3

[9] John 17:3 (NET)

My Reasons and My Reason, Part 8

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Considering walking in the light led me back here to try to bring this series of essays to some sort of conclusion.  Much as I might like something more definitive, this—like the rest of my life—will be more in-process.  But it highlights the advantage of taking notes by writing essays.

While it was probably good for me to type out Scripture verses and passages (copy and paste came later) and salutary to suspend my own judgments until a sufficient quantity of God’s own thoughts had washed over and through me, the notes that resulted from this exercise were simply typed lists of Scripture passages bound together only by the Greek or Hebrew word they shared.  Though it shaped my understanding of the Greek or Hebrew word in question, once the meaning of the exercise dimmed in memory my notes didn’t help me recall it.  Writing essays forces me to translate the gestalt that forms from word studies into a linear pattern of words, phrases, sentences and paragraphs that I can return to again and again as new patterns emerge.

This essay begins for all practical purposes with my divorce from my second wife (third wife if you’re willing to count my high school girlfriend).  One of the reasons she divorced me was stated: “I don’t like your sexuality.  And when I do, I don’t like myself.”

I’m persuaded a decade or so later—knowing we get along just fine now that sex and living together are off the table—that it wasn’t female emotional-speak, when a man should hear the emotion conveyed by the words rather than their literal content.  She was a poet, speaking content and feeling in a few precise words.  When I heard them I became the submissive sadist who had goaded her into a discomforting situation.

I was under the most extreme emotional duress, rejected again by another wife after having been accepted (including my masochistic sexuality).  I had believed she was God’s gift to me, that He had given me the desire of my heart and He was about to take that gift away, albeit through my inability to please a wife.  I don’t expect that He will ever taunt Satan with words like, Have you considered my servant Dan?  There is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil.[1]  I was in no shape to say blessed be the name of the Lord.[2]  That was accomplished entirely by the Holy Spirit.  He flooded Paul’s definition of love back into my mind (1 Corinthians 13:4-8a NET):

Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.  Love never ends.   

That’s not to say that it had ever left entirely.  To Love the Lord your God with all your heart, with all your soul, and with all your mind[3] and to Love your neighbor as yourself,[4] it’s nice to know what love is.  But under extreme emotional duress Paul’s definition became my mantra.

The obvious advantage of this is that Paul’s definition of love coincides absolutely with the fruit of the Holy Spirit: the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[5] He is ever-producing in the believer, like a fountain of water springing up to eternal life.[6]  Jesus stood up and shouted out, “If anyone is thirsty, let him come to me, and let the one who believes in me drink.  Just as the scripture says, ‘From within him will flow rivers of living water.’”[7]  And whatever the flow rate in ordinary times I’m convinced He increases it in times of duress, emotional or otherwise.

Though I was completely wrong the first time I was divorced to think that I could love like God and fulfill the law by turning Paul’s definition of love into rules I would obey in my own strength, the Holy Spirit was not wrong to make that definition my mantra.  It reminds me of another mantra from the movie The Patriot.

It comes at the turning point for widower and war veteran Benjamin Martin (Mel Gibson).  He has avoided being dragged back into war until now.  He and his two younger sons Nathan (Trevor Morgan) and Samuel (Bryan Chafin) prepare an ambush for the Redcoats who have captured his eldest son Gabriel (Heath Ledger).  “What did I tell you fellas about shooting,” Benjamin asks his obviously frightened young sons.  “Aim small, miss small,” they respond in unison.  Benjamin prays, “Lord make me fast and accurate.”  Nathan repeats “aim small, miss small” as a mantra to steady his breathing.

When I consider sin as a missing of the mark,[8] “aim small, miss small” has a lot to do with how Paul’s definition of love worked as a mantra of righteousness.  A bit of impatience with God or my wife was a long way from atheism or murder.  Aiming at kindness kept the worst of my bitter diatribes at bay.  A little envy did not lead to adultery.  None of these small misses were quite as devastating as missing the absolutes of God’s law.  Paul’s definition of love may well be the God-ordained hedge about the law working in consonance with the fruit of the Holy Spirit.

Still, here I am with a desire for that combination of humiliation, pain and pleasure called masochism.  Now, admittedly, I have no desire for missionary-position sex with somebody’s grandmother.  Maybe this is the way sexual desire dies, most kinky last.  I don’t honestly know.  But it leads me aside here to another consideration.

Paul wrote believers in Rome (Romans 8:12-14 NET):

So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live.  For all who are led by the Spirit of God are the sons of God.

The Greek word translated you put to death was θανατοῦτε (a form of θανατόω).  I’ve been frustrated at times not knowing how to behead, stab, shoot or poison the practices of the body (πράξεις τοῦ σώματος), as distinguished from the works of the flesh (ἔργα τῆς σαρκός).  In the past believers tried asceticism.  Today psychology is all the rage.  But I think that θανατοῦτε is a bit more passive than its English translation may seem.

Brother will hand over (Παραδώσει, a form of παραδίδωμι) brother to death, Jesus prophesied, and a father his child.  Children will rise against parents and have them put to death (θανατώσουσιν, another form of θανατόω).[9]  Here θανατώσουσιν was associated with Παραδώσει, “to give into the hands (of another).”  The brother, the father and the children would not kill directly but surrender their victims to another authority.  And I think that pattern holds.

The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death (θανατώσωσιν, another form of θανατόω).[10]  When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute (θανατῶσαι, another form of θανατόω) him.[11]  But when it got right down to it the chief priests and elders handed him over (παρέδωκαν, another form of παραδίδωμι) to Pilate the governor.[12]  Even Pilate handed him over (παρέδωκεν, another form of παραδίδωμι) [to others] to be crucified.[13]  I am to put to death the [practices[14]] of the body by the Spirit (πνεύματι, a form of πνεῦμα, dative case).

If I leave the killing to God, suddenly his beyond intimate knowledge of me as an individual is comforting rather than a threat.  Let the Creator and Lover of my soul perform the spiritual equivalent of neurosurgery in his own time with his own steady hand.  My part is to hand the practices of the body over to Him.  For all who are led by the Spirit of God are the sons of God.

I do, however, recognize another desire of my heart, a desire to do word studies in the Bible to know the only true God, and Jesus Christ, whom [He has] sent.[15]  When I spent countless hours typing Scripture passages, or even copying and pasting them, though I wanted and needed to do it, I felt guilty about all the time I “wasted.”  I should have been making money or music or doing something “good.”  What I’ve learned from all that I’ve suffered is that studying God’s word is doing something good.

Now I have more time off from work than I can actually afford.  Bible study is not only good for me and the thing I look most forward to being off work to do, it is the most economical way to spend idle time.  Also, it is time spent when every inclination of the thoughts of [my mind] is not only evil (raʽ, רע) all the time.[16]  Yes, I have learned a more circumspect view of who and what I am now, as well as my own capacity for doing good (apart from being led by the Holy Spirit).  Why do you call me good? Jesus asked the ἄρχων.  No one is good except God alone.[17]

Of course He chooses which of the desires (mishʼâlâh, משאלת; Septuagint: αἰτήματα, a form of αἴτημα) of my heart (lêb, לבך; Septuagint: καρδίας, a form of καρδία) to grant and which to kill.  The heart (lêb, הלב; Septuagint: καρδία) is deceitful above all things, and desperately wicked: who can know it?  I the LORD (yehôvâh, יהוה) search the heart (lêb, לב; Septuagint: καρδίας, a form of καρδία), I try the reins, even to give every man according to his ways, and according to the fruit of his doings.[18]

If I’m honest about it, almost the last thing I would desire now is a wife to disrupt my Bible study routine.  So, unless I plan to attempt a biblical justification for hiring a dominatrix, my masochism will just have to wither away.  Though I failed to find a definitive “masochism is sin”[19] in Scripture I think my life has demonstrated that for me at least masochism is not beneficial (συμφέρει, a form of συμφέρω).  And I’ve spent the better part of a lifetime coming even to that tentative conclusion.  I can certainly afford to be a little patient with the sexual obsessions of others.

I’ve written about Chad Allen before and won’t repeat it here.  The love and grace he demonstrated toward his accusers as producer and actor of Save Me deeply affected me and I loved him, though we had never met.  “The final thing the movie did for me was introduce me to the Gay Christian Network,” I wrote.

While not untrue it was perhaps misleading since the Gay Christian Network was nothing more than the Scriptural musings of Justin Lee to me.  I didn’t always agree with Mr. Lee’s conclusions but his process gave me confidence that the Holy Spirit would work in anyone pursuing God through his word that way.  Now that he has moved on to other endeavors the Gay Christian Network became the writings of Isaac Archuleta to me.  I admit to being somewhat less sanguine about his more psychological approach.

So, can I live in a world where my heart’s desire to do word studies in the Bible is granted while my heart’s desire to enjoy hot, kinky sex with a loving wife is strangled?  The simple answer is no—not on my own, not apart from the fruit of the Holy Spirit.  This brings me back to Habakkuk.  He didn’t describe the fruit of the spirit as a river or a fountain of living water but as the feet of a deer (Habakkuk 3:17-19 NIV):

Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior.  The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights (NASB: And makes me walk on my high places).

As a coda to this essay: My eighty-six-year-old mother fell again and broke her arm.  My ex-wife is staying with her until I can get there.

[1] Job 1:8 (NET)

[2] Job 1:21b (KJV)

[3] Matthew 22:37 (NET) Table

[4] Matthew 22:39 (NET)

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

[6] John 4:14b (NET)

[7] John 7:37b, 38 (NET)

[8] Greek: ἁμαρτάνω; Hebrew: châṭâʼ (חָטָא)

[9] Matthew 10:21 (NET)

[10] Matthew 26:59 (NET)

[11] Matthew 27:1 (NET)

[12] Matthew 27:2b (NET)

[13] Matthew 27:26b (NET)

[14] πράξεις (a form of πρᾶξις) is from the verb πράσσω, “to ‘practise’, that is, perform repeatedly or habitually.”  For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done (ἔπραξεν, a form of πράσσω) while in the body, whether good or evil (2 Corinthians 5:10 NET).

[15] John 17:3b (NET)

[16] Genesis 6:5b (NET)

[17] Luke 18:19 (NET)

[18] Jeremiah 17:9, 10 (Tanakh)

[19] I might try again at another time with a word study of ἀσέλγεια.

Romans, Part 12

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For circumcision has its value (ὠφελεῖ, a form of ὠφελέω) if you practice (πράσσῃς, a form of πράσσω) the law (νόμον, a form of νόμος), but if you break (παραβάτης) the law (νόμου, another form of νόμος), your circumcision has become uncircumcision.1  I began here in the last essay and went on to John 7 to contrast Jesus to his adversaries, even his mother and brothers, to try to refine my understanding of the difference between those who hear (ἀκροατής) and those who do (ποιητής) the law.  I want to do that some more in this essay after covering more of what Paul said in Romans 2:26-29 (NET).

Therefore if the uncircumcised man obeys the righteous requirements of the law, will not2 his uncircumcision be regarded as circumcision?  And will not the physically uncircumcised man who keeps the law judge you who, despite the written code and circumcision, transgress (παραβάτην, a form of παραβάτης) the law?  For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, but someone is a Jew who is one inwardly, and circumcision is of the heart by the Spirit and not by the written code. This person’s praise is not from people but from God.

Those who do (ποιητής) the law are like the Jew who is one inwardly, his circumcision is of the heart by the Spirit, his praise is from God.  The ὑποκριτής, the actor, needs a human audience.  Jesus said, Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites (ὑποκριταὶ, a form of ὑποκριτής) do in synagogues and on streets so that people will praise them.3  Whenever you pray,4 do not be5 like6 the hypocrites (ὑποκριταὶ, a form of ὑποκριτής), because they love to pray while standing in synagogues and on street corners so that people can see7 them.8  When you fast, do not look sullen like9 the hypocrites (ὑποκριταὶ, a form of ὑποκριτής), for they make their faces unattractive so that people will see them fasting.10

And this circumcision that is of the heart by the Spirit is so much more than doing it again with feeling.  Actors have deep feelings.  The Pharisees were passionate about wanting to kill Jesus, but were they passionate because they cared so deeply for God’s honor or because Jesus upstaged them?  It is a terrible thing to upstage an actor.

After his brothers had gone up to the feast, then Jesus himself also went up, not openly but11 in secret.12  Midway through the feast He began teaching in the temple courts.  Then13 the Jewish leaders were astonished and said, “How does this man know so much when he has never had formal instruction?”14  In other words, he wasn’t instructed by the Jewish leaders.  Jesus replied, My teaching (διδαχή) is not from me, but from the one who sent me.  If anyone wants (θέλῃ, a form of θέλω) to do (ποιεῖν, a form of ποιέω) God’s will (θέλημα), he will know (γνώσεται, a form of γινώσκω) about my teaching (διδαχῆς, another form of διδαχή), whether it is from God or whether I speak from my own authority.15

I’m going to say for the sake of argument that the above statement is true.  I should believe it.  I claim to believe Jesus.  It says that since his hearers did not know about his teaching, whether it was from God or whether He spoke from his own authority, Jesus was convinced that they did not want to do God’s will.  They were those who hear (ἀκροατής) the law by definition.  Their heart wasn’t in it, not by the Spirit but by the written code.  They were actors (ὑποκριταὶ, a form of ὑποκριτής), hypocrites.

But wanting to do God’s will is a fairly high prerequisite to knowing about his teaching.  It touches me deeply how faith helps me overcome that deficit.  I may not want to do God’s will—yet—but through the faith that Jesus’ teaching comes from God and is his will I can work backwards, as it were.  More to the point, He can work me backwards to the desire for God’s will.  As Paul wrote, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire (θέλειν, another form of θέλω) and the effort – for the sake of his good pleasure – is God [Table].16

For some good reasons I’ve thought of hypocrisy as boasting about the law but not actually doing it.  I want to consider something else Paul wrote: Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh (e.g., get circumcised to make themselves righteous)!  For we are the circumcision, the ones who worship by the Spirit of God,17 exult in Christ Jesus, and do not rely on human credentials…18  Then Paul described his past as Saul the hypocrite this way: If someone thinks he has good reasons to put confidence in human credentials, I have more:  I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews.  I lived according to the law as a Pharisee.  In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless [Table].19

As I considered that Paul had the audacity to write such a thing, and that the Holy Spirit had the audacity to put that writing in Holy Scripture, I had to amend my thoughts and feelings about hearers (ἀκροαταὶ, a form of ἀκροατής) and hypocrites (ὑποκριταὶ, a form of ὑποκριτής) relative to doers or poets (ποιηταὶ, a form of ποιητής).  The ἀκροαταὶ and the ὑποκριταὶ may not commit adultery, but the ποιηταὶ love their wives.  And I don’t mean that they have warm fuzzy feelings for their wives when their wives make them feel good.  I mean love (1 Corinthians 13:4-8a NET).

Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.  Love never ends [Table].

The ἀκροαταὶ and the ὑποκριταὶ may not steal, but the ποιηταὶ love their neighbors as themselves.  The ἀκροαταὶ and the ὑποκριταὶ may not kill, but the ποιηταὶ love their enemies so that [they] may be like [their] Father in heaven, since [He] causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.20  I have begun, but I have only begun to scratch the surface of what it means to be a ποιητής (poet, doer) of the law.

I performed one miracle and you are all amazed, Jesus said to the ἀκροαταὶ and the ὑποκριταὶ around Him.  However, because Moses21 gave you the practice of circumcision (not that it came from Moses,22 but from the forefathers), you circumcise a male child on the Sabbath.  But if a male child is circumcised on the Sabbath so that the law of Moses23 is not broken, why are you angry with me because I made a man completely well on the Sabbath?  Do not judge (κρίνετε, a form of κρίνω) according to external appearance, but judge24 (κρίνετε, a form of κρίνω) with proper (δικαίαν, a form of δίκαιος) judgment (κρίσιν, a form of κρίσις).25

So Jesus, speaking to hearers and actors rather than doers or poets of the law, said, Do not judge me (or by extension, God) according to external appearance, but judge me with proper (that is righteous) judgment.  Slowly, it seems, I learn that lesson.

 

Addendum: January 1, 2021
I was struck by the Greek word κατατομήν (a form of κατατομή), translated of those who mutilate the flesh (NET) and of the concision (KJV) as I worked through this again.  There is a very interesting answer to the question “What is the meaning of ‘katatomē’ in Philippians 3:2?” on the Biblical Hermeneutics Stack Exchange online.  But concision has me rethinking my rather glib explanation: those who “get circumcised to make themselves righteous.”

Is it the act itself done for this reason that Paul cautioned against rather than the men who do this act or recommend that one do this act for this reason?  Listen!  I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! (Galatians 5:2 NET)  It definitely has me thinking about how far reaching this warning could be, how many religious acts it may pertain to.  Therefore we must progress beyond the elementary instructions about Christ and move on to maturity, not laying this foundation again: repentance from dead works and faith in God… (Hebrews 6:1 NET)

Tables comparing Romans 2:26; Matthew 6:5; 6:16; John 7:10; 7:15, 16; Philippians 3:3 and John 7:21-24 in the NET and KJV follow.

Romans 2:26 (NET)

Romans 2:26 (KJV)
Therefore if the uncircumcised man obeys the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται εαν ουν η ακροβυστια τα δικαιωματα του νομου φυλασση ουχι η ακροβυστια αυτου εις περιτομην λογισθησεται εαν ουν η ακροβυστια τα δικαιωματα του νομου φυλασση ουχι η ακροβυστια αυτου εις περιτομην λογισθησεται

Matthew 6:5 (NET)

Matthew 6:5 (KJV)
“Whenever you pray, do not be like the hypocrites because they love to pray while standing in synagogues and on street corners so that people can see them.  Truly I say to you, they have their reward! And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.  Verily I say unto you, They have their reward.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν και οταν προσευχη ουκ εση ωσπερ οι υποκριται οτι φιλουσιν εν ταις συναγωγαις και εν ταις γωνιαις των πλατειων εστωτες προσευχεσθαι οπως αν φανωσιν τοις ανθρωποις αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων και οταν προσευχη ουκ εση ωσπερ οι υποκριται οτι φιλουσιν εν ταις συναγωγαις και εν ταις γωνιαις των πλατειων εστωτες προσευχεσθαι οπως αν φανωσιν τοις ανθρωποις αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων

Matthew 6:16 (NET)

Matthew 6:16 (KJV)
“When you fast, do not look sullen like the hypocrites, for they make their faces unattractive so that people will see them fasting.  I tell you the truth, they have their reward! Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast.  Verily I say unto you, They have their reward.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν οταν δε νηστευητε μη γινεσθε ωσπερ οι υποκριται σκυθρωποι αφανιζουσιν γαρ τα προσωπα αυτων οπως φανωσιν τοις ανθρωποις νηστευοντες αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων οταν δε νηστευητε μη γινεσθε ωσπερ οι υποκριται σκυθρωποι αφανιζουσιν γαρ τα προσωπα αυτων οπως φανωσιν τοις ανθρωποις νηστευοντες αμην λεγω υμιν οτι απεχουσιν τον μισθον αυτων

John 7:10 (NET)

John 7:10 (KJV)
But when his brothers had gone up to the feast, then Jesus himself also went up, not openly but in secret. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ἀνέβη οὐ φανερῶς ἀλλὰ [ὡς] ἐν κρυπτῷ ως δε ανεβησαν οι αδελφοι αυτου τοτε και αυτος ανεβη εις την εορτην ου φανερως αλλ ως εν κρυπτω ως δε ανεβησαν οι αδελφοι αυτου τοτε και αυτος ανεβη εις την εορτην ου φανερως αλλ ως εν κρυπτω

John 7:15, 16 (NET)

John 7:15, 16 (KJV)
Then the Jewish leaders were astonished and said, “How does this man know so much when he has never had formal instruction?” And the Jews marvelled, saying, How knoweth this man letters, having never learned?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐθαύμαζον οὖν οἱ Ἰουδαῖοι λέγοντες· πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς και εθαυμαζον οι ιουδαιοι λεγοντες πως ουτος γραμματα οιδεν μη μεμαθηκως και εθαυμαζον οι ιουδαιοι λεγοντες πως ουτος γραμματα οιδεν μη μεμαθηκως
So Jesus replied, “My teaching is not from me, but from the one who sent me. Jesus answered them, and said, My doctrine is not mine, but his that sent me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη οὖν αὐτοῖς [ὁ] Ἰησοῦς καὶ εἶπεν· ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντος με απεκριθη αυτοις ο ιησους και ειπεν η εμη διδαχη ουκ εστιν εμη αλλα του πεμψαντος με απεκριθη ουν αυτοις ο ιησους και ειπεν η εμη διδαχη ουκ εστιν εμη αλλα του πεμψαντος με

Philippians 3:3 (NET)

Philippians 3:3 (KJV)
For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, ημεις γαρ εσμεν η περιτομη οι πνευματι θεω λατρευοντες και καυχωμενοι εν χριστω ιησου και ουκ εν σαρκι πεποιθοτες ημεις γαρ εσμεν η περιτομη οι πνευματι θεου λατρευοντες και καυχωμενοι εν χριστω ιησου και ουκ εν σαρκι πεποιθοτες

John 7:21-24 (NET)

John 7:21-23 (KJV)
Jesus replied, “I performed one miracle and you are all amazed. Jesus answered and said unto them, I have done one work, and ye all marvel.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· ἓν ἔργον ἐποίησα καὶ πάντες θαυμάζετε απεκριθη ο ιησους και ειπεν αυτοις εν εργον εποιησα και παντες θαυμαζετε απεκριθη ιησους και ειπεν αυτοις εν εργον εποιησα και παντες θαυμαζετε
However, because Moses gave you the practice of circumcision (not that it came from Moses, but from the forefathers), you circumcise a male child on the Sabbath. Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διὰ τοῦτο Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν (οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστὶν ἀλλ᾿ ἐκ τῶν πατέρων), καὶ |ἐν| σαββάτῳ περιτέμνετε ἄνθρωπον δια τουτο μωσης δεδωκεν υμιν την περιτομην ουχ οτι εκ του μωσεως εστιν αλλ εκ των πατερων και εν σαββατω περιτεμνετε ανθρωπον δια τουτο μωσης δεδωκεν υμιν την περιτομην ουχ οτι εκ του μωσεως εστιν αλλ εκ των πατερων και εν σαββατω περιτεμνετε ανθρωπον
But if a male child is circumcised on the Sabbath so that the law of Moses is not broken, why are you angry with me because I made a man completely well on the Sabbath? If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ περιτομὴν λαμβάνει  ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ ει περιτομην λαμβανει ανθρωπος εν σαββατω ινα μη λυθη ο νομος μωσεως εμοι χολατε οτι ολον ανθρωπον υγιη εποιησα εν σαββατω ει περιτομην λαμβανει ανθρωπος εν σαββατω ινα μη λυθη ο νομος μωσεως εμοι χολατε οτι ολον ανθρωπον υγιη εποιησα εν σαββατω
Do not judge according to external appearance, but judge with proper judgment.” Judge not according to the appearance, but judge righteous judgment.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ κρίνετε κατ᾿ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε μη κρινετε κατ οψιν αλλα την δικαιαν κρισιν κρινατε μη κρινετε κατ οψιν αλλα την δικαιαν κρισιν κρινατε

1 Romans 2:25 (NET)

3 Matthew 6:2a (NET)

6 The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzanitine Majority Text had ωσπερ (KJV: as).

7 The Stephanus Textus Receptus and Byzanitine Majority Text had αν (KJV: they may) preceding see (KJV: be seen).  The NET parallel Greek text and NA28 did not.

8 Matthew 6:5a (NET)

9 The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzanitine Majority Text had ωσπερ (KJV: as).

10 Matthew 6:16a (NET)

12 John 7:10 (NET)

13 The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzanitine Majority Text had και (KJV: And).

14 John 7:15 (NET)

15 John 7:16, 17 (NET)

16 Philippians 2:12b, 13 (NET)

18 Philippians 3:2, 3 (NET)

19 Philippians 3:4-6 (NET)

20 Matthew 5:45 (NET) Table

25 John 7:21-24 (NET)

David’s Forgiveness, Part 6

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My first wife was a self-proclaimed feminist.  I tried with everything in me to treat her as an equal, which I too often mistook for “the same” in my twenties.  One night, lying in bed on our backs talking, my affection for her surged.  I reached under the small of her back with my hand, used my elbow as a fulcrum, lifted her, rolled her over, and plopped her down on top of me face-to-face.  She was livid.

I wasn’t sure what sin against feminism I had just committed so I tried to talk to her about it.  When she calmed down enough to think, it turned out that she wasn’t really upset that I had lifted her up, rolled her over and plopped her down on top of me.  She was angry that I was able to lift her up, roll her over and plop her down on top of me with one arm.  “You shouldn’t be that strong!” she said.  “It’s not right!”  I did what I could to express my love for her, and said that whatever strength I had was for her protection, not something I would use against her.

After Amnon overpowered and raped Tamar he greatly despised her, the text continued.  His disdain toward her surpassed the love he had previously felt toward her.  Get up and leave!1 Amnon said.

No I won’t, Tamar replied angrily, for sending me away now would be worse than what you did to me earlier!2

Though this sounds strange to contemporary ears, it makes perfect sense in the socially constructed reality Tamar inhabited.  She already believed (or said) that her father David would have given her to Amnon as a wife if Amnon had but asked.  She was not engaged to another man.  The relevant legislation she had in mind was: Suppose a man comes across a virgin who is not engaged and overpowers and rapes her and they are discovered.  The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.3

Tamar did not perceive Amnon as a woman-hating sociopath but as an overly-eager potential mate.  The feminist movement was not part of her socially constructed reality.  Initially she looked to the law to protect her from being violated, then to restore her honor after Amnon violated her.  But Amnon cared very little for the law the Lord Jesus gave to Moses.  He called to his servant who threw Tamar out of the house and bolted the door behind her.

My wife came home late one night several weeks after she told me she wanted a divorce.  I heard her getting ready for bed in the next bedroom.  I got up and started to walk toward the door.  Before I crossed the threshold of my bedroom door I heard that still small voice, “What are you doing, Dan?”  I stopped in the doorway.  I was calm, not angry, lucid, and I was going to kill my wife.  I started to shake and sweat as I made my way back to my bed.  I don’t recall how long I sat there.  Finally I made my way to my wife’s bedroom and half-confessed, half-blamed her for bringing demons into our home.  It had to be demons, surely I could never kill my wife.  I loved her. I said I loved her.

The next morning I set out to make my word true, not unlike Jephthah.  I copied Paul’s definition of love on a piece of paper: Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.  Love never ends [Table].4  I tacked it up on my bedroom wall by the door so I couldn’t leave that room without seeing it.  I showed it to my wife.  I promised her that this was my new law, that this is how I would love her.

Now King David heard about [Amnon’s treatment of Tamar] and was very angry.5  But there is no indication in the text that he did anything about it.  The note in the NET is as follows: “The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): ‘But he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.’ Note David’s attitude toward his son Adonijah in 1 Kgs 1:6.”  And that is, Now [David] had never corrected [Adonijah] by saying, “Why do you do such things?” [Adonijah] was also very handsome and had been born right after Absalom.6

It paints an image of David as a lenient father, favoring his sons, and an interesting image of God who found David the son of Jesse to be a man after my heart.7  But David was not only a father but the king.  What about Tamar who trusted God’s law to protect her before she was raped, and to vindicate her after?  Was there any justice for her?  As a king administering the law what should David have done?  Collect fifty shekels of silver from Amnon?  Give them to Tamar?  Give Tamar to Amnon as a wife?  The law was intended to dissuade a young man from overpowering and raping a young woman.  Once it was broken, the law offered no justice, only retribution and fear.

The famous phrase “an eye for an eye” is found three places in the law.  If men fight and hit a pregnant woman and her child is born prematurely, but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides.  But if there is serious injury, then you will give a life for a life, eye for eye, tooth for tooth, hand for hand, foot for foot [Table], burn for burn, wound for wound, bruise for bruise. If a man strikes the eye of his male servant or his female servant so that he destroys it, he will let the servant go free as compensation for the eye.  If he knocks out the tooth of his male servant or his female servant, he will let the servant go free as compensation for the tooth.8

If a man inflicts an injury on his fellow citizen, just as he has done it must be done to him – fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person that same injury must be inflicted on him [Table].  One who beats an animal to death must make restitution for it, but one who beats a person to death must be put to death.  There will be one regulation for you, whether a foreigner or a native citizen, for I am the Lord your God.9

If a false witness testifies against another person and accuses him of a crime, then both parties to the controversy must stand before the Lord, that is, before the priests and judges who will be in office in those days.  The judges will thoroughly investigate the matter, and if the witness should prove to be false and to have given false testimony against the accused, you must do to him what he had intended to do to the accused.  In this way you will purge evil from among you.  The rest of the people will hear and become afraid to keep doing such evil among you.  You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot.10

I reflected on my own experience with my wife.  I was far from perfect loving like God by attempting to keep the definition of his love as if it were law.  But my wife survived it.  She wasn’t raped.  Even after our divorce she thought of me as one of the kindest men she knew.  In fact, before we were actually divorced she acknowledged that our main problem was my religion.  I regret that, but I couldn’t see through my religion then.  I thought my religion was the only thing standing between me and a murder rap.  But it did make it possible for me to see eventually that justice for Tamar wouldn’t come from any law, but from the love that fulfills the law, the love that is patient and kind and doesn’t rape a sister, or any woman, in the first place.

Where David left a vacuum by his inaction, Absalom his firstborn (Tamar’s full brother) stepped in.  He said to her, “Was Amnon your brother with you?  Now be quiet, my sister.  He is your brother. Don’t take it so seriously!”  Tamar, devastated, lived in the house of her brother Absalom…But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.11

Absalom waited two years, but after that time at a dinner he gave for all the king’s sons Absalom instructed his servants, “Look!  When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!” [Table] So Absalom’s servants did to Amnon exactly what Absalom had instructed [Table].12

 

Addendum: December 23, 2020
I hesitate to call the tables below Paul’s “quotations” of scriptures so much as they are a lesson in how he utilized the Hebrew Scriptures as factual data in his address in the synagogue in Pisidian Antioch.

Acts 13:22b (NET Parallel Greek) Table

 Psalm 89:20a (BLB Septuagint) Table

Psalm 88:21a (Elpenor Septuagint)
εὗρον Δαυὶδ εὗρον Δαυιδ εὗρον Δαυΐδ

Acts 13:22b (NET)

 Psalm 88:21a (NETS)

Psalm 88:21a (English Elpenor)
I have found David I found Dauid I have found David

The middle section not listed as a quotation in the NET—the son of Jesse—is simply factual information from 1 Samuel 16:1-13.

Acts 13:22d (NET Parallel Greek) Table

 1 Samuel 13:14b (BLB Septuagint) Table

1 Kings 13:14b (Elpenor Septuagint)
ἄνδρα| κατὰ τὴν καρδίαν μου ἄνθρωπον κατὰ τὴν καρδίαν αὐτοῦ ἄνθρωπον κατὰ τὴν καρδίαν αὐτοῦ

Acts 13:22d (NET)

 1 Reigns 13:14b (NETS)

1 Kings 13:14b (English Elpenor)
to be a man after my heart a person after his heart a man after his own heart

Where the Masoretic text (Table below) had: But if there is serious injury, then you will give a life for a life (Exodus 21:23 NET), the Septuagint (Table below) had: But if it be perfectly formed, he shall give life for life (Exodus 21:23 English Elpenor).

The clause translated One who beats an animal to death must make restitution for it (Leviticus 24:21) in the NET translation of the Masoretic text does not occur in the Septuagint (Table below).

Where the NET translation of the Masoretic text made it seem as if Tamar had an emotional problem—Tamar, devastated, lived in the house of her brother Absalom (2 Samuel 13:20 NET)—the Septuagint (Table below) was clear that Themar dwelt as a widow in the house of her brother Abessalom (2 Kings 13:20 English Elpenor).

Tables comparing 2 Samuel 13:15; 13:16; Deuteronomy 22:28; 22:29; 2 Samuel 13:21; 1 Kings 1:6; Exodus 21:22; 21:23; 21:25; 21:26; 21:27; Leviticus 24:19; 24:21; 24:22; Deuteronomy 19:16; 19:17; 19:18; 19:19; 19:20; 19:21; 2 Samuel 13:20 and 13:22 in the Tanakh, KJV and NET, and tables comparing 2 Samuel (Reigns, Kings) 13:15; 13:16; Deuteronomy 22:28; 22:29; 2 Samuel (Reigns, Kings) 13:21; 1 Kings (3 Reigns, 3 Kings) 1:6; Exodus 21:22; 21:23; 21:25; 21:26; 21:27; Leviticus 24:19; 24:21; 24:22; Deuteronomy 19:16; 19:17; 19:18; 19:19; 19:20; 19:21; 2 Samuel (Reigns, Kings) 13:20 and 13:22 in the Septuagint (BLB and Elpenor) follow.

2 Samuel 13:15 (Tanakh)

 2 Samuel 13:15 (KJV)

2 Samuel 13:15 (NET)
Then Amnon hated her with exceeding great hatred; for the hatred wherewith he hated her was greater than the love wherewith he had loved her.  And Amnon said unto her: ‘Arise, be gone.’ Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her.  And Amnon said unto her, Arise, be gone. Then Amnon greatly despised her.  His disdain toward her surpassed the love he had previously felt toward her.  Amnon said to her, “Get up and leave!”

2 Samuel 13:15 (Septuagint BLB)

2 Kings 13:15 (Septuagint Elpenor)
καὶ ἐμίσησεν αὐτὴν Αμνων μῗσος μέγα σφόδρα ὅτι μέγα τὸ μῗσος ὃ ἐμίσησεν αὐτήν ὑπὲρ τὴν ἀγάπην ἣν ἠγάπησεν αὐτήν καὶ εἶπεν αὐτῇ Αμνων ἀνάστηθι καὶ πορεύου καὶ ἐμίσησεν αὐτὴν ᾿Αμνὼν μῖσος μέγα σφόδρα, ὅτι μέγα τὸ μῖσος, ὃ ἐμίσησεν αὐτὴν ὑπὲρ τὴν ἀγάπην, ἣν ἠγάπησεν αὐτήν. καὶ εἶπεν αὐτῇ ᾿Αμνών· ἀνάστηθι καὶ πορεύου

2 Reigns 13:15 (NETS)

2 Kings 13:15 (English Elpenor)
And Amnon hated her with very great hatred; for the hatred with which he hated her was greater than the love with which he had loved her.  And Amnon said to her, “Get up, and get out!” Then Amnon hated her with very great hatred; for the hatred with which he hated her was greater than the love with which he had loved her, for the last wickedness was greater than the first: and Amnon said to her, Rise, and be gone.

2 Samuel 13:16 (Tanakh)

 2 Samuel 13:16 (KJV)

2 Samuel 13:16 (NET)
And she said unto him: ‘Not so, because this great wrong in putting me forth is worse than the other that thou didst unto me.’  But he would not hearken unto her. And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me.  But he would not hearken unto her. But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!”  But he refused to listen to her.

2 Samuel 13:16 (Septuagint BLB)

2 Kings 13:16 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ Θημαρ μή ἄδελφε ὅτι μεγάλη ἡ κακία ἡ ἐσχάτη ὑπὲρ τὴν πρώτην ἣν ἐποίησας μετ᾽ ἐμοῦ τοῦ ἐξαποστεῗλαί με καὶ οὐκ ἠθέλησεν Αμνων ἀκοῦσαι τῆς φωνῆς αὐτῆς καὶ εἶπεν αὐτῷ Θημάρ· μή, ἀδελφέ, ὅτι μεγάλη ἡ κακία ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, ἣν ἐποίησας μετ’ ἐμοῦ τοῦ ἐξαποστεῖλαί με. καὶ οὐκ ἠθέλησεν ᾿Αμνὼν ἀκοῦσαι τῆς φωνῆς αὐτῆς

2 Reigns 13:16 (NETS)

2 Kings 13:16 (English Elpenor)
And Themar said to him, “No, brother, for greater is the last wrong than the first which you did with me, to send me away.”  But Amnon did not want to listen to her voice. And Themar spoke to him concerning this great mischief, greater, [said she], than the other that thou didst me, to send me away: but Amnon would not hearken to her voice.

Deuteronomy 22:28 (Tanakh)

 Deuteronomy 22:28 (KJV)

Deuteronomy 22:28 (NET)
If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found; If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; Suppose a man comes across a virgin who is not engaged and takes hold of her and sleeps with her and they are discovered.

Deuteronomy 22:28 (Septuagint BLB)

Deuteronomy 22:28 (Septuagint Elpenor)
ἐὰν δέ τις εὕρῃ τὴν παῗδα τὴν παρθένον ἥτις οὐ μεμνήστευται καὶ βιασάμενος κοιμηθῇ μετ᾽ αὐτῆς καὶ εὑρεθῇ Εὰν δέ τις εὕρῃ τὴν παῖδα τὴν παρθένον, ἥτις οὐ μεμνήστευται, καὶ βιασάμενος κοιμηθῇ μετ᾿ αὐτῆς καὶ εὑρεθῇ

Deuteronomy 22:28 (NETS)

Deuteronomy 22:28 (English Elpenor)
But if someone finds the girl, the virgin, who is not engaged, and, after he forces her, lies with her and he is discovered, And if any one should find a young virgin who has not been betrothed, and should force [her] and lie with her, and be found,

Deuteronomy 22:29 (Tanakh)

 Deuteronomy 22:29 (KJV)

Deuteronomy 22:29 (NET)
then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days. Then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days. The man who has slept with her must pay her father 50 shekels of silver and she must become his wife.  Because he has humiliated her, he may never divorce her as long as he lives.

Deuteronomy 22:29 (Septuagint BLB)

Deuteronomy 22:29 (Septuagint Elpenor)
δώσει ὁ ἄνθρωπος ὁ κοιμηθεὶς μετ᾽ αὐτῆς τῷ πατρὶ τῆς νεάνιδος πεντήκοντα δίδραχμα ἀργυρίου καὶ αὐτοῦ ἔσται γυνή ἀνθ᾽ ὧν ἐταπείνωσεν αὐτήν οὐ δυνήσεται ἐξαποστεῗλαι αὐτὴν τὸν ἅπαντα χρόνον δώσει ὁ ἄνθρωπος ὁ κοιμηθεὶς μετ᾿ αὐτῆς τῷ πατρὶ τῆς νεάνιδος πεντήκοντα δίδραχμα ἀργυρίου, καὶ αὐτοῦ ἔσται γυνή, ἀνθ᾿ ὧν ἐταπείνωσεν αὐτήν· οὐ δυνήσεται ἐξαποστεῖλαι αὐτὴν τὸν ἅπαντα χρόνον

Deuteronomy 22:29 (NETS)

Deuteronomy 22:29 (English Elpenor)
the man who lay with her shall give fifty silver didrachmas to the young woman’s father, and she shall become his wife.  Because he humbled her, he shall not be able to send her away for all time. the man who lay with her shall give to the father of the damsel fifty silver didrachms, and she shall be his wife, because he has humbled her; he shall never be able to put her away.

2 Samuel 13:21 (Tanakh)

 2 Samuel 13:21 (KJV)

2 Samuel 13:21 (NET)
But when king David heard of all these things, he was very wroth. But when king David heard of all these things, he was very wroth. Now King David heard about all these things and was very angry.

2 Samuel 13:21 (Septuagint BLB)

2 Kings 13:21 (Septuagint Elpenor)
καὶ ἤκουσεν ὁ βασιλεὺς Δαυιδ πάντας τοὺς λόγους τούτους καὶ ἐθυμώθη σφόδρα καὶ οὐκ ἐλύπησεν τὸ πνεῦμα Αμνων τοῦ υἱοῦ αὐτοῦ ὅτι ἠγάπα αὐτόν ὅτι πρωτότοκος αὐτοῦ ἦν καὶ ἤκουσεν ὁ βασιλεὺς Δαυὶδ πάντας τοὺς λόγους τούτους καὶ ἐθυμώθη σφόδρα· καὶ οὐκ ἐλύπησε τὸ πνεῦμα ᾿Αμνὼν τοῦ υἱοῦ αὐτοῦ, ὅτι ἠγάπα αὐτόν, ὅτι πρωτότοκος αὐτοῦ ἦν

2 Reigns 13:21 (NETS)

2 Kings 13:21 (English Elpenor)
And King Dauid heard all these words and was very angry, but he did not grieve the spirit of Amnon his son, for he kept loving him, for he was his firstborn. And king David heard of all these things, and was very angry; but he did not grieve the spirit of his son Amnon, because be loved him, for he was his first-born.

1 Kings 1:6 (Tanakh)

 1 Kings 1:6 (KJV)

1 Kings 1:6 (NET)
And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom. And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom. (Now his father had never corrected him by saying, “Why do you do such things?”  He was also very handsome and had been born right after Absalom.)

1 Kings 1:6 (Septuagint BLB)

3 Kings 1:6 (Septuagint Elpenor)
καὶ οὐκ ἀπεκώλυσεν αὐτὸν ὁ πατὴρ αὐτοῦ οὐδέποτε λέγων διὰ τί σὺ ἐποίησας καί γε αὐτὸς ὡραῗος τῇ ὄψει σφόδρα καὶ αὐτὸν ἔτεκεν ὀπίσω Αβεσσαλωμ καὶ οὐκ ἀπεκώλυσεν αὐτὸν ὁ πατὴρ αὐτοῦ οὐδέποτε λέγων· διατὶ σὺ ἐποίησας; καί γε αὐτὸς ὡραῖος τῇ ὄψει σφόδρα, καὶ αὐτὸν ἔτεκεν ὀπίσω ᾿Αβεσσαλώμ

3 Reigns 1:6 (NETS)

3 Kings 1:6 (English Elpenor)
And his father did not ever hinder him, saying, “For what reason did you act?”  And indeed he was very youthful in appearance, and he begot him after Abessalom. And his father never at any time checked him, saying, Why hast thou done [thus]? and he was also very handsome in appearance, and his mother bore him after Abessalom.

Exodus 21:22 (Tanakh)

 Exodus 21:22 (KJV)

Exodus 21:22 (NET)
And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine. If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. “If men fight and hit a pregnant woman and her child is born prematurely, but there is no serious injury, the one who hit her will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides.

Exodus 21:22 (Septuagint BLB)

Exodus 21:22 (Septuagint Elpenor)
ἐὰν δὲ μάχωνται δύο ἄνδρες καὶ πατάξωσιν γυναῗκα ἐν γαστρὶ ἔχουσαν καὶ ἐξέλθῃ τὸ παιδίον αὐτῆς μὴ ἐξεικονισμένον ἐπιζήμιον ζημιωθήσεται καθότι ἂν ἐπιβάλῃ ὁ ἀνὴρ τῆς γυναικός δώσει μετὰ ἀξιώματος ἐὰν δὲ μάχωνται δύο ἄνδρες καὶ πατάξωσι γυναῖκα ἐν γαστρὶ ἔχουσαν καὶ ἐξέλθῃ τὸ παιδίον αὐτῆς μὴ ἐξεικονισμένον, ἐπιζήμιον ζημιωθήσεται· καθότι ἂν ἐπιβάλῃ ὁ ἀνὴρ τῆς γυναικός, δώσει μετὰ ἀξιώματος

Exodus 21:22 (NETS)

Exodus 21:22 (English Elpenor)
Now if two men fight and strike a pregnant woman and her child comes forth not fully formed, he shall be punished with a fine.  According as the husband of the woman might impose, he shall pay with judicial assessment. And if two men strive and smite a woman with child, and her child be born imperfectly formed, he shall be forced to pay a penalty: as the woman’s husband may lay upon him, he shall pay with a valuation.

Exodus 21:23 (Tanakh)

 Exodus 21:23 (KJV)

Exodus 21:23 (NET)
But if any harm follow, then thou shalt give life for life, And if any mischief follow, then thou shalt give life for life, But if there is serious injury, then you will give a life for a life,

Exodus 21:23 (Septuagint BLB)

Exodus 21:23 (Septuagint Elpenor)
ἐὰν δὲ ἐξεικονισμένον ἦν δώσει ψυχὴν ἀντὶ ψυχῆς ἐὰν δὲ ἐξεικονισμένον ᾖ, δώσει ψυχὴν ἀντὶ ψυχῆς

Exodus 21:23 (NETS)

Exodus 21:23 (English Elpenor)
But if is is fully formed, he shall pay life for life, But if it be perfectly formed, he shall give life for life,

Exodus 21:25 (Tanakh)

 Exodus 21:25 (KJV)

Exodus 21:25 (NET)
burning for burning, wound for wound, stripe for stripe. Burning for burning, wound for wound, stripe for stripe. burn for burn, wound for wound, bruise for bruise.

Exodus 21:25 (Septuagint BLB)

Exodus 21:25 (Septuagint Elpenor)
κατάκαυμα ἀντὶ κατακαύματος τραῦμα ἀντὶ τραύματος μώλωπα ἀντὶ μώλωπος κατάκαυμα ἀντὶ κατακαύματος, τραῦμα ἀντὶ τραύματος, μώλωπα ἀντὶ μώλωπος

Exodus 21:25 (NETS)

Exodus 21:25 (English Elpenor)
burn for burn, wound for wound, stripe for stripe. burning for burning, wound for wound, stripe for stripe.

Exodus 21:26 (Tanakh)

 Exodus 21:26 (KJV)

Exodus 21:26 (NET)
And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake. And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake. “If a man strikes the eye of his male servant or his female servant so that he destroys it, he will let the servant go free as compensation for the eye.

Exodus 21:26 (Septuagint BLB)

Exodus 21:26 (Septuagint Elpenor)
ἐὰν δέ τις πατάξῃ τὸν ὀφθαλμὸν τοῦ οἰκέτου αὐτοῦ ἢ τὸν ὀφθαλμὸν τῆς θεραπαίνης αὐτοῦ καὶ ἐκτυφλώσῃ ἐλευθέρους ἐξαποστελεῗ αὐτοὺς ἀντὶ τοῦ ὀφθαλμοῦ αὐτῶν ἐὰν δέ τις πατάξῃ τὸν ὀφθαλμὸν τοῦ οἰκέτου αὐτοῦ ἢ τὸν ὀφθαλμὸν τῆς θεραπαίνης αὐτοῦ, καὶ ἐκτυφλώσῃ, ἐλευθέρους ἐξαποστελεῖ αὐτοὺς ἀντὶ τοῦ ὀφθαλμοῦ αὐτῶν

Exodus 21:26 (NETS)

Exodus 21:26 (English Elpenor)
Now if someone strikes the eye of his male domestic or the eye of his female attendant and cause blindness, he shall send them away free in exchange for their eye. And if one smite the eye of his man-servant, or the eye of his maid-servant, and put it out, he shall let them go free for their eye’s sake.

Exodus 21:27 (Tanakh)

 Exodus 21:27 (KJV)

Exodus 21:27 (NET)
And if he smite out his bondman’s tooth, or his bondwoman’s tooth, he shall let him go free for his tooth’s sake. And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake. If he knocks out the tooth of his male servant or his female servant, he will let the servant go free as compensation for the tooth.

Exodus 21:27 (Septuagint BLB)

Exodus 21:27 (Septuagint Elpenor)
ἐὰν δὲ τὸν ὀδόντα τοῦ οἰκέτου ἢ τὸν ὀδόντα τῆς θεραπαίνης αὐτοῦ ἐκκόψῃ ἐλευθέρους ἐξαποστελεῗ αὐτοὺς ἀντὶ τοῦ ὀδόντος αὐτῶν ἐὰν δὲ τὸν ὀδόντα τοῦ οἰκέτου ἢ τὸν ὀδόντα τῆς θεραπαίνης αὐτοῦ ἐκκόψῃ, ἐλευθέρους ἐξαποστελεῖ αὐτοὺς ἀντὶ τοῦ ὀδόντος αὐτῶν

Exodus 21:27 (NETS)

Exodus 21:27 (English Elpenor)
Now if he knocks out the tooth of a male domestic or the tooth of his female attendant, he shall send them away free in exchange for their tooth. And if he should smite out the tooth of his man-servant, or the tooth of his maid-servant, he shall send them away free for their tooth’s sake.

Leviticus 24:19 (Tanakh)

 Leviticus 24:19 (KJV)

Leviticus 24:19 (NET)
And if a man maim his neighbour; as he hath done, so shall it be done to him: And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; If a man inflicts an injury on his fellow citizen, just as he has done it must be done to him—

Leviticus 24:19 (Septuagint BLB)

Leviticus 24:19 (Septuagint Elpenor)
καὶ ἐάν τις δῷ μῶμον τῷ πλησίον ὡς ἐποίησεν αὐτῷ ὡσαύτως ἀντιποιηθήσεται αὐτῷ καὶ ἐάν τις δῷ μῶμον τῷ πλησίον, ὡς ἐποίησεν αὐτῷ, ὡσαύτως ἀντιποιηθήσεται αὐτῷ

Leviticus 24:19 (NETS)

Leviticus 24:19 (English Elpenor)
And if anyone should a blemish to his neighbor—as he did to him, so also shall it be done to him in return: And whosoever shall inflict a blemish on his neighbour, as he has done to him, so shall it be done to himself in return;

Leviticus 24:21 (Tanakh)

 Leviticus 24:21 (KJV)

Leviticus 24:21 (NET)
And he that killeth a beast shall make it good; and he that killeth a man shall be put to death. And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. One who beats an animal to death must make restitution for it, but one who beats a person to death must be put to death.

Leviticus 24:21 (Septuagint BLB)

Leviticus 24:21 (Septuagint Elpenor)
ὃς ἂν πατάξῃ ἄνθρωπον καὶ ἀποθάνῃ θανάτῳ θανατούσθω ὃς ἂν πατάξῃ ἄνθρωπον καὶ ἀποθάνῃ, θανάτῳ θανατούσθω

Leviticus 24:21 (NETS)

Leviticus 24:21 (English Elpenor)
Whoever strikes a person, and he dies, by death let him be put to death. Whosoever shall smite a man, and he shall die, let him die the death.

Leviticus 24:22 (Tanakh)

 Leviticus 24:22 (KJV)

Leviticus 24:22 (NET)
Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am HaShem your G-d.’ Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God. There will be one regulation for you, whether a resident foreigner or a native citizen, for I am the Lord your God.’”

Leviticus 24:22 (Septuagint BLB)

Leviticus 24:22 (Septuagint Elpenor)
δικαίωσις μία ἔσται τῷ προσηλύτῳ καὶ τῷ ἐγχωρίῳ ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν δικαίωσις μία ἔσται τῷ προσηλύτῳ καὶ τῷ ἐγχωρίῳ, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Leviticus 24:22 (NETS)

Leviticus 24:22 (English Elpenor)
There shall be one judgment for the guest and for the inhabitant of the country; for it is I who am the Lord your God. There shall be one judgment for the stranger and the native, for I [am] the Lord your God.

Deuteronomy 19:16 (Tanakh)

 Deuteronomy 19:16 (KJV)

Deuteronomy 19:16 (NET)
If an unrighteous witness rise up against any man to bear perverted witness against him; If a false witness rise up against any man to testify against him that which is wrong; If a false witness testifies against another person and accuses him of a crime,

Deuteronomy 19:16 (Septuagint BLB)

Deuteronomy 19:16 (Septuagint Elpenor)
ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώπου καταλέγων αὐτοῦ ἀσέβειαν ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώπου καταλέγων αὐτοῦ ἀσέβειαν

Deuteronomy 19:16 (NETS)

Deuteronomy 19:16 (English Elpenor)
But if an unjust witness comes forward against a person, alleging impiety against him, And if an unjust witness rise up against a man, alleging iniquity against him;

Deuteronomy 19:17 (Tanakh)

 Deuteronomy 19:17 (KJV)

Deuteronomy 19:17 (NET)
then both the men, between whom the controversy is, shall stand before HaShem, before the priests and the judges that shall be in those days. Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days; then both parties to the controversy must stand before the Lord, that is, before the priests and judges who will be in office in those days.

Deuteronomy 19:17 (Septuagint BLB)

Deuteronomy 19:17 (Septuagint Elpenor)
καὶ στήσονται οἱ δύο ἄνθρωποι οἷς ἐστιν αὐτοῗς ἡ ἀντιλογία ἔναντι κυρίου καὶ ἔναντι τῶν ἱερέων καὶ ἔναντι τῶν κριτῶν οἳ ἐὰν ὦσιν ἐν ταῗς ἡμέραις ἐκείναις καὶ στήσονται οἱ δύο ἄνθρωποι, οἷς ἐστιν αὐτοῖς ἡ ἀντιλογία, ἔναντι Κυρίου καὶ ἔναντι τῶν ἱερέων καὶ ἔναντι τῶν κριτῶν, οἳ ἂν ὦσιν ἐν ταῖς ἡμέραις ἐκείναις

Deuteronomy 19:17 (NETS)

Deuteronomy 19:17 (English Elpenor)
then the two persons between whom is the dispute shall stand before the Lord and before the priests and before the judges, who may be in those days, then shall the two men between whom the controversy is, stand before the Lord, and before the priests, and before the judges, who may be in those days.

Deuteronomy 19:18 (Tanakh)

 Deuteronomy 19:18 (KJV)

Deuteronomy 19:18 (NET)
And the judges shall inquire diligently; and, behold, if the witness be a false witness, and hath testified falsely against his brother; And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; The judges will thoroughly investigate the matter, and if the witness should prove to be false and to have given false testimony against the accused,

Deuteronomy 19:18 (Septuagint BLB)

Deuteronomy 19:18 (Septuagint Elpenor)
καὶ ἐξετάσωσιν οἱ κριταὶ ἀκριβῶς καὶ ἰδοὺ μάρτυς ἄδικος ἐμαρτύρησεν ἄδικα ἀντέστη κατὰ τοῦ ἀδελφοῦ αὐτοῦ καὶ ἐξετάσωσιν οἱ κριταὶ ἀκριβῶς, καὶ ἰδοὺ μάρτυς ἄδικος ἐμαρτύρησεν ἄδικα, ἀντέστη κατὰ τοῦ ἀδελφοῦ αὐτοῦ

Deuteronomy 19:18 (NETS)

Deuteronomy 19:18 (English Elpenor)
and if the judges make a thorough inquiry and, look, an unjust witness has testified unjustly, he has stood up against his brother, And the judges shall make diligent inquiry, and, behold, [if] an unjust witness has borne unjust testimony; [and] has stood up against his brother;

Deuteronomy 19:19 (Tanakh)

 Deuteronomy 19:19 (KJV)

Deuteronomy 19:19 (NET)
then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee. Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. you must do to him what he had intended to do to the accused. In this way you will purge the evil from among you.

Deuteronomy 19:19 (Septuagint BLB)

Deuteronomy 19:19 (Septuagint Elpenor)
καὶ ποιήσετε αὐτῷ ὃν τρόπον ἐπονηρεύσατο ποιῆσαι κατὰ τοῦ ἀδελφοῦ αὐτοῦ καὶ ἐξαρεῗς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν καὶ ποιήσετε αὐτῷ ὃν τρόπον ἐπονηρεύσατο ποιῆσαι κατὰ τοῦ ἀδελφοῦ αὐτοῦ, καὶ ἐξαρεῖς τὸ πονηρὸν ἐξ ὑμῶν αὐτῶν

Deuteronomy 19:19 (NETS)

Deuteronomy 19:19 (English Elpenor)
then you shall do to him just as he connived to do to his brother.  And you shall remove the evil one from yourselves. then shall ye do to him as he wickedly devised to do against his brother, and thou shalt remove the evil from yourselves.

Deuteronomy 19:20 (Tanakh)

 Deuteronomy 19:20 (KJV)

Deuteronomy 19:20 (NET)
And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. The rest of the people will hear and become afraid to keep doing such evil among you.

Deuteronomy 19:20 (Septuagint BLB)

Deuteronomy 19:20 (Septuagint Elpenor)
καὶ οἱ ἐπίλοιποι ἀκούσαντες φοβηθήσονται καὶ οὐ προσθήσουσιν ἔτι ποιῆσαι κατὰ τὸ ῥῆμα τὸ πονηρὸν τοῦτο ἐν ὑμῗν καὶ οἱ ἐπίλοιποι ἀκούσαντες φοβηθήσονται καὶ οὐ προσθήσουσιν ἔτι ποιῆσαι κατὰ τὸ ρῆμα τὸ πονηρὸν τοῦτο ἐν ὑμῖν

Deuteronomy 19:20 (NETS)

Deuteronomy 19:20 (English Elpenor)
And the rest, when they hear, shall be afraid and will not add to act again according to this evil thing among you. And the rest shall hear and fear, and do no more according to this evil thing in the midst of you.

Deuteronomy 19:21 (Tanakh)

 Deuteronomy 19:21 (KJV)

Deuteronomy 19:21 (NET)
And thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot.

Deuteronomy 19:21 (Septuagint BLB)

Deuteronomy 19:21 (Septuagint Elpenor)
οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾽ αὐτῷ ψυχὴν ἀντὶ ψυχῆς ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος χεῗρα ἀντὶ χειρός πόδα ἀντὶ ποδός οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾿ αὐτῷ· ψυχὴν ἀντὶ ψυχῆς, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος, χεῖρα ἀντὶ χειρός, πόδα ἀντὶ ποδός

Deuteronomy 19:21 (NETS)

Deuteronomy 19:21 (English Elpenor)
Your eye shall not be sparing against him: soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot. Thine eye shall not spare him: [thou shalt exact] life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

2 Samuel 13:20 (Tanakh)

 2 Samuel 13:20 (KJV)

2 Samuel 13:20 (NET)
And Absalom her brother said unto her: ‘Hath Amnon thy brother been with thee? but now hold thy peace, my sister: he is thy brother; take not this thing to heart.’  So Tamar remained desolate in her brother, Absalom’s house. And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing.  So Tamar remained desolate in her brother Absalom’s house. Her brother Absalom said to her, “Was Amnon your brother with you?  Now be quiet, my sister.  He is your brother.  Don’t take it so seriously!”  Tamar, devastated, lived in the house of her brother Absalom.

2 Samuel 13:20 (Septuagint BLB)

2 Kings 13:20 (Septuagint Elpenor)
καὶ εἶπεν πρὸς αὐτὴν Αβεσσαλωμ ὁ ἀδελφὸς αὐτῆς μὴ Αμνων ὁ ἀδελφός σου ἐγένετο μετὰ σοῦ καὶ νῦν ἀδελφή μου κώφευσον ὅτι ἀδελφός σού ἐστιν μὴ θῇς τὴν καρδίαν σου τοῦ λαλῆσαι εἰς τὸ ῥῆμα τοῦτο καὶ ἐκάθισεν Θημαρ χηρεύουσα ἐν οἴκῳ Αβεσσαλωμ τοῦ ἀδελφοῦ αὐτῆς καὶ εἶπε πρὸς αὐτὴν ᾿Αβεσσαλὼμ ὁ ἀδελφὸς αὐτῆς· μὴ ᾿Αμνὼν ὁ ἀδελφός σου ἐγένετο μετὰ σοῦ; καὶ νῦν, ἀδελφή μου, κώφευσον, ὅτι ἀδελφός σού ἐστι· μὴ θῇς τὴν καρδίαν σου τοῦ λαλῆσαι τὸ ῥῆμα τοῦτο. καὶ ἐκάθισε Θημὰρ χηρεύουσα ἐν τῷ οἴκῳ ᾿Αβεσσαλὼμ τοῦ ἀδελφοῦ αὐτῆς

2 Reigns 13:20 (NETS)

2 Kings 13:20 (English Elpenor)
And Abessalom her brother said to her, “Amnon your brother wasn’t with you, was he?  And now, my sister, be quiet, for he is your brother; do not set your heart to speak abut this thing.”  And Themar stayed as a widow in her brother Abessalom’s house. And Abessalom her brother said to her, Has thy brother Amnon been with thee? now then, my sister, be silent, for he is thy brother: be not careful to mention this matter.  So Themar dwelt as a widow in the house of her brother Abessalom.

2 Samuel 13:22 (Tanakh)

 2 Samuel 13:22 (KJV)

2 Samuel 13:22 (NET)
And Absalom spoke unto Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar. And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar. But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.

2 Samuel 13:22 (Septuagint BLB)

2 Kings 13:22 (Septuagint Elpenor)
καὶ οὐκ ἐλάλησεν Αβεσσαλωμ μετὰ Αμνων ἀπὸ πονηροῦ ἕως ἀγαθοῦ ὅτι ἐμίσει Αβεσσαλωμ τὸν Αμνων ἐπὶ λόγου οὗ ἐταπείνωσεν Θημαρ τὴν ἀδελφὴν αὐτοῦ καὶ οὐκ ἐλάλησεν ᾿Αβεσσαλὼμ μετὰ ᾿Αμνὼν ἀπὸ πονηροῦ ἕως ἀγαθοῦ,ὅτι ἐμίσει ᾿Αβεσσαλὼμ τὸν ᾿Αμνὼν ἐπὶ λόγου, οὗ ἐταπείνωσε Θημὰρ τὴν ἀδελφὴν αὐτοῦ

2 Reigns 13:22 (NETS)

2 Kings 13:22 (English Elpenor)
And Abessalom did not speak with Amnon, from evil to good, for Abessalom kept hating Amnon on account of which he had humiliated Themar his sister. And Abessalom spoke not to Amnon, good or bad, because Abessalom hated Amnon, on account of his humbling his sister Themar.

1 2 Samuel 13:15 (NET)

2 2 Samuel 13:16 (NET)

3 Deuteronomy 22:28, 29 (NET)  See also: Fury

4 1 Corinthians 13:4-8a (NET)

5 2 Samuel 13:21 (NET)

6 1 Kings 1:6 (NET)

8 Exodus 21:22-27 (NET)

9 Leviticus 24:19-22 (NET)

10 Deuteronomy 19:16-21 (NET)

11 2 Samuel 13:20, 22 (NET)

12 2 Samuel 13:28, 29a (NET)