Tag Archives: 1 Corinthians 4:21

Atonement, Part 11

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

The author of Hebrews continued to contrast Jesus to angels: And he says of the angels, “He makes his angels spirits and his ministers a flame of fire”…[3]  This was a verbatim quote from the Elpenor version of the Septuagint only.

Hebrews 1:7b (NET parallel Greek)

 Psalm 104:4 (Septuagint BLB)

Psalm 103:4 (Septuagint Elpenor)
ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα

I won’t spend much time here since the psalm is not about angels but yehôvâh.  It is interesting, however, that the NET and KJV, more importantly the three versions of the Greek New Testament I have surveyed, agree here.

Hebrews 1:7 (NET)

Hebrews 1:7 (KJV)
And he says of the angels, “He makes his angels spirits and his ministers a flame of fire,” And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα

The translations from Hebrew of the Tanakh and KJV, and from Greek of the Elpenor also agree.  But πῦρ φλέγον in the BLB version of the Septuagint, as opposed to πυρὸς φλόγα in the Elpenor and the New Testament, inspired a subtle shift in the translation of the NETS.

From Hebrew

From Greek
Psalm 104:4 (Tanakh) Psalm 104:4 (KJV) Psalm 103:4 (NETS)

Psalm 103:4 (Elpenor)
Who maketh his angels spirits; his ministers a flaming fire: Who maketh his angels spirits; his ministers a flaming fire: He who makes spirits his messengers, and flaming fire his ministers. Who makes his angels spirits, and his ministers a flaming fire.

That shift continued in the NET, making it virtually impossible for an English reader to recognize any mention of angels in the Psalm: He makes the winds his messengers, and the flaming fire his attendant.[4]  This sounds more like tornadoes and hurricanes speak for God while warehouse and forest fires serve Him.

The author of Hebrews continued: but of the Son he says, “Your throne, O God, is forever and ever, and[5] a[6] righteous scepter[7] is the[8] scepter of your kingdom.  You have loved righteousness and hated lawlessness.  So God, your God, has anointed (ἔχρισεν, a form of χρίω) you over your companions with the oil of rejoicing.”[9]  The first part of this quotation—Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom—was not verbatim from either version of the Septuagint.

Hebrews 1:8b (NET parallel Greek) Psalm 45:6 (Septuagint BLB)

Psalm 44:7 (Septuagint Elpenor)
ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα |τοῦ αἰῶνος|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας |σου| ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

The relatively inconsequential differences—a conjunction, two additional articles and one missing article—are exactly the same differences (Table1 below) I found relative to the Stephanus Textus Receptus and Byzantine Majority Text.  Comparing either of them to both versions of the Septuagint yields another verbatim quote.

Hebrews 1:8b (Stephanus Textus Receptus) Psalm 45:6 (Septuagint BLB)

Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

Hebrews 1:8b (Byzantine Majority Text)

 Psalm 45:6 (Septuagint BLB)

Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

I will spend some time on the first seven verses of this psalm.

Psalm 45:1 (Tanakh)

Psalm 44:2 (NETS)
My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. My heart erupted with a goodly theme; it is I that address my works to the king; my tongue is a pen of a swift scribe.

The Hebrew word translated of the things which I have made was מעשׁי (maʽăśeh, Septuagint: ἔργα).  This psalm is presumed to have been written by the Korahites.  Though Korahites fought with David this psalm was not the work of sycophants flattering their king but a work of prophets revealing the One who was to come, the Son of God, the son of David (2 Samuel 7:12-16), the Rock who saved (yeshûʽâh, ישעתו) Israel.

Psalm 45:2 (Tanakh)

Psalm 44:3 (NETS)
Thou art fairer (yâphâh, יפיפית) than the children of men: grace (chên, חן) is poured into thy lips: therefore God hath blessed thee for ever. Youthful in beauty (ὡραῖος) you are, beyond the sons of men; grace (χάρις) was poured on your lips; therefore God blessed you forever.

The Spirit is the one who gives life, Jesus said, human nature is of no help!  The words that I have spoken[10] to you are spirit and are life.[11]  If I keep this in mind I’m not thrown off by translations like fairer and youthful in beauty applied to Him, but remain focused on the Spirit and the life in his words: As it is written, “How timely (ὡραῖοι, another form of ὡραῖος) is the arrival of those who proclaim[12] the good news.”[13]  For[14] we have all received from his fullness one gracious gift (χάριν, a form of χάρις) after another (χάριτος, another form of χάρις).  For the law was given through Moses,[15] but grace (χάρις) and truth came about through Jesus Christ.[16]

Psalm 45:3 (Tanakh)

Psalm 44:4 (NETS)
Gird thy sword (chereb, חרבך) upon thy thigh, O most mighty, with thy glory and thy majesty. Gird your sword (ῥομφαίαν, a form of ῥομφαία) on your thigh, O powerful one, in your bloom and beauty,

In John’s vision on Patmos a sharp double-edged sword (ρομφαία) extended out of [Jesus’] mouth.[17]  He identified Himself as the one who has the sharp double-edged sword (ρομφαίαν, a form of ρομφαία).[18]  Though the psalmists enjoined Him to Gird thy sword upon the thigh, in the manner of kings they knew, Jesus said He would make war against those [who follow the teaching of Balaam or the teaching of the Nicolaitans] with the sword (ρομφαίᾳ) of my mouth.[19]  Death and Hades…were given authority over a fourth of the earth, to kill its population with the sword (ρομφαίᾳ),[20] but John never saw a sword in Jesus’ hand: From his mouth extends a sharp sword[21] (ρομφαία), so that with it he can strike[22] the nations.[23]  Jesus’ words, the sword that extended from his mouth, have the power to kill the flesh of those who had received the mark of the beast and those who worshiped his image (Revelation 19:19-21 NET).

Then I saw the beast and the kings of the earth and their armies assembled to do battle[24] with the one who rode the horse and with his army.  Now the beast was seized, and along with[25] him[26] the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image.  Both of them were thrown alive into the lake of fire burning[27] with sulfur.[28]  The others were killed by the sword (ρομφαίᾳ) that extended[29] from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh (σαρκῶν, a form of σάρξ).

Those who had received the mark of the beast and those who worshiped his image were not thrown alive into the lake of fire burning with sulfur.  I’ve assumed that they will be because an angel declaring in a loud voice, presumably prior to anyone worshipping the beast or taking his mark, said (Revelation 14:9-11 NET):

If anyone worships the beast and his image, and takes the mark on his forehead or his hand, that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured (βασανισθήσεται, a form of βασανίζω) with fire and sulfur in front of the[30] holy angels and in front of the Lamb.  And the smoke from their torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.

They will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb.  The devil…was thrown into the lake of fire and sulfur, where the beast and the false prophet are too.[31]  Those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.  The devil, the beast and the false prophet will be tormented (βασανισθήσονται, another form of βασανισμός) in the lake of fire and sulfur day and night forever and ever.[32]  The smoke from their [e.g., those who worship the beast or receive his mark] torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever.

Though the words are quite evocative it is never stated explicitly that those who worship the beast or receive his mark are cast into the lake of fire and sulfur.  Even when the time comes that one might expect it, the criteria for being thrown into the lake of fire has changed: If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.[33]  I don’t belabor this point to encourage anyone to worship the beast or take his mark, but to leave room for the mercy of God and to respect the power of Jesus’ preaching, the sharp sword that extends from his mouth.  This will become clearer, perhaps, in the next verse of the psalm.

Psalm 45:4 (Tanakh)

Psalm 44:5 (NETS)
And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. And draw, and prosper, and become king for the sake of truth and meekness and righteousness, and your right hand will guide you marvelously.

The Hebrew word translated truth was אמת (ʼemeth), ἀληθείας (a form of ἀλήθεια) in Greek in the Septuagint.  We saw his glory, John testified about Jesus, the glory of the one and only, full of grace and truth (ἀληθείας, a form of ἀλήθεια), who came from the Father.[34]  Set them apart in the truth[35] (ἀληθείᾳ), Jesus prayed for his disciples, your word is truth (ἀλήθεια).[36]  And, I am the way, and the truth (ἀλήθεια), and the life.  No one comes to the Father except through me.[37]

The Hebrew word translated righteousness was צדק (tsedeq), δικαιοσύνης (a form of δικαιοσύνη) in Greek in the Septuagint.  Jesus was conscientious to fulfill all righteousness (δικαιοσύνην, another form of δικαιοσύνη).[38]  Blessed are those who hunger and thirst for righteousness (δικαιοσύνην, another form of δικαιοσύνη), He promised his hearers, for they will be satisfied.[39]  But above all, He exhorts those with ears to hear, pursue his kingdom[40] and righteousness (δικαιοσύνην, another form of δικαιοσύνη).[41]  For I tell you, unless your righteousness (δικαιοσύνη) goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.[42]

For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin.  But now apart from the law the righteousness (δικαιοσύνη) of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all[43] who believe.[44]  Those who believe are filled with the fruit[45] of righteousness (δικαιοσύνης, a form of δικαιοσύνη) that comes through Jesus Christ to the glory and praise of God.[46]  God’s servants commend themselves to others by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love, by truthful (ἀληθείας, a form of ἀλήθεια) teaching, by the power of God, with weapons of righteousness (δικαιοσύνης, a form of δικαιοσύνη) both for the right hand and for the left.[47]  Chief among these weapons of righteousness is the sword (μάχαιραν, a form of μάχαιρα) of the Spirit, which is the word of God.[48]  John recounted his vision (Revelation 19:11-13 NET):

Then I saw heaven opened[49] and here came a white horse!  The one riding it was called “Faithful” (πιστὸς) and “True,” (ἀληθινός) and with justice (δικαιοσύνῃ) he judges and goes to war.  His eyes are like a fiery flame and there are many diadem crowns on his head.  He has[50] a name written that no one knows except himself.  He is dressed in clothing dipped in blood, and he is called[51] the Word of God.

In the midst of all this martial imagery is the word meekness.  It was וענוה (ʽanvâh) in Hebrew, translated πρᾳότητος (a form of πρᾳότης) in Greek in the Septuagint.  It was also spelled πραΰτης.  Paul wrote of the meekness[52] (πραΰτητος, a form of πραΰτης) and gentleness of Christ.[53]  And apparently (2 Corinthians 10), the meekness and gentleness of Christ in him was so pronounced a feature of his own character in person that his letters shocked some in Corinth as being of a different character.  This πραΰτης, translated gentleness, is an aspect of the fruit of the Spirit, the fruit of righteousness (Galatians 5:22, 23 NET):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), and self-control.  Against such things there is no law.

I’ve quoted this often but stopped before, Against such things there is no law.  No more, since I’m becoming more and more aware how eagerly the religious mind desires to be the arbiter of these things, throwing up reasons against them, debating if not outright denying, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control rising up within me from that fountain of water springing up to eternal life.[54]  I’ve found myself unarmed and defenseless against its arguments because I haven’t drilled this truth deeply enough into my being: Against such things there is no law.  Against such things there is no law.

Brothers and sisters, Paul wrote believers in Galatia, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness[55] (πραΰτητος, a form of πραΰτης).[56]  I hear this as the Holy Spirit’s definitive answer to Paul’s rhetorical question: Shall I come to you with a rod of discipline or with love and a spirit of gentleness (πραΰτητος, a form of πραΰτης)?[57] even as I hear Paul’s rhetorical question as definitive of what a spirit of gentleness is not.

Pay close attention to yourselves, Paul continued, so that you are not tempted too.  Carry one another’s burdens, and in this way you will fulfill[58] the law of Christ.  For if anyone thinks he is something when he is nothing, he deceives himself.  Let each one examine his own work.  Then he can take pride in himself and not compare himself with someone else.  For each one will carry his own load.[59]

This πραΰτης is at the very heart of what it means to live worthily of the calling with which [we] have been called (Ephesians 4:1b-6 NET):

with all humility and gentleness[60] (πραΰτητος, a form of πραΰτης), with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace.  There is one body and one Spirit, just as you too were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.[61]

And this, not because it is one of Paul’s laws but because meekness or gentleness is the very nature of the firstborn of this new species of humanity, the one called the Word of God, Jesus our Savior.  It is the work of God to instill this within us who have turned in faith to Him.  And it should never be forgotten, especially in the midst of martial imagery.  Though I copied and pasted וענוה (ʽanvâh) from the parallel Hebrew text of the NET online, there was a note (15) explaining why meekness or gentleness does not appear in the NET translation of Psalm 45:4.

I’ll pick this up in another essay.  Tables of Hebrews 1:8; John 6:63; John 1:16, 17; Revelation 2:16; Revelation 6:8; Revelation 19:15; 19:19-21; Revelation 14:9, 10; John 17:17; Matthew 6:33; Romans 3:22; Philippians 1:11; Revelation 19:11-13; 2 Corinthians 10:1; John 4:14; Galatians 6:1, 2; 1 Corinthians 4:21; Ephesians 4:2 and 4:6 comparing the NET and KJV follow.

Hebrews 1:8 (NET)

Hebrews 1:8 (KJV)
but of the Son he says, “Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
πρὸς δὲ τὸν υἱόν ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα |τοῦ αἰῶνος|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας |σου|. προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου

John 6:63 (NET)

John 6:63 (KJV)
The Spirit is the one who gives life; human nature is of no help!  The words that I have spoken to you are spirit and are life. It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
τὸ πνεῦμα ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ρήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμα ἐστιν καὶ ζωή ἐστιν το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν

John 1:16, 17 (NET)

John 1:16, 17 (KJV)
For we have all received from his fullness one gracious gift after another. And of his fulness have all we received, and grace for grace.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ χάριν ἀντὶ χάριτος και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος
For the law was given through Moses, but grace and truth came about through Jesus Christ. For the law was given by Moses, but grace and truth came by Jesus Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο
Revelation 2:16 (NET)

Revelation 2:16 (KJV)
Therefore, repent!  If not, I will come against you quickly and make war against those people with the sword of my mouth. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
μετανόησον οὖν εἰ δὲ μή, ἔρχομαι σοι ταχὺ καὶ πολεμήσω μετ᾿ αὐτῶν ἐν τῇ ρομφαίᾳ τοῦ στόματος μου μετανοησον ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου μετανοησον ουν ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου

Revelation 6:8 (NET)

Revelation 6:8 (KJV)
So I looked and here came a pale green horse!  The name of the one who rode it was Death, and Hades followed right behind.  They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him.  And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω |αὐτοῦ| ὄνομα αὐτῷ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾿ αὐτοῦ καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς ἀποκτεῖναι ἐν ρομφαίᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς και ειδον και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ακολουθει μετ αυτου και εδοθη αυτοις εξουσια αποκτειναι επι το τεταρτον της γης εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ηκολουθει αυτω και εδοθη αυτω εξουσια επι το τεταρτον της γης αποκτειναι εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης

Revelation 19:15 (NET)

Revelation 19:15 (KJV)
From his mouth extends a sharp sword, so that with it he can strike the nations.  He will rule them with an iron rod, and he stomps the winepress of the furious wrath of God, the All-Powerful. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ρομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ράβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος και εκ του στοματος αυτου εκπορευεται ρομφαια οξεια ινα εν αυτη πατασση τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου και της οργης του θεου του παντοκρατορος και εκ του στοματος αυτου εκπορευεται ρομφαια διστομος οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος
Revelation 19:19-21 (NET)

Revelation 19: 19-21 (KJV)
Then I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου
Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image.  Both of them were thrown alive into the lake of fire burning with sulfur. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾿ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ και επιασθη το θηριον και μετα τουτου ο ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν τω θειω και επιασθη το θηριον και ο μετ αυτου ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν θειω
The others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ρομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εκπορευομενη εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων

Revelation 14:9, 10 (NET)

Revelation 14:9, 10 (KJV)
A third angel followed the first two, declaring in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ· εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ, και τριτος αγγελος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις το θηριον προσκυνει και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου και αλλος αγγελος τριτος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις προσκυνει το θηριον και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου
that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου

John 17:17 (NET)

John 17:17 (KJV)
Set them apart in the truth; your word is truth. Sanctify them through thy truth: thy word is truth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθεια ἐστιν αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν

Matthew 6:33 (NET)

Matthew 6:33 (KJV)
But above all pursue his kingdom and righteousness, and all these things will be given to you as well. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ζητεῖτε δὲ πρῶτον τὴν βασιλείαν  καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν

Romans 3:22 (NET)

Romans 3:22 (KJV)
namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.  For there is no distinction, Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δικαιοσύνη δὲ θεοῦ διὰ πίστεως |Ἰησοῦ| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη
Philippians 1:11 (NET)

Philippians 1:11 (KJV)
filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου

Revelation 19:11-13 (NET)

Revelation 19:11-13 (KJV)
Then I saw heaven opened and here came a white horse!  The one riding it was called “Faithful” and “True,” and with justice he judges and goes to war. And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός καὶ ὁ καθήμενος ἐπ᾿ αὐτὸν  [καλούμενος] |πιστὸς| καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει
His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός οι δε οφθαλμοι αυτου ως φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος οι δε οφθαλμοι αυτου φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονοματα γεγραμμενα και ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος
He is dressed in clothing dipped in blood, and he is called the Word of God. And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ περιβεβλημένος ἱμάτιον |βεβαμμένον| αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου
2 Corinthians 10:1 (NET)

2 Corinthians 10:1 (KJV)
Now I, Paul, appeal to you personally by the meekness and gentleness of Christ (I who am meek when present among you, but am full of courage toward you when away!) – Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ (ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς) αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας

John 4:14 (NET)

John 4:14 (KJV)
But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.” But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃς δ᾿ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον

Galatians 6:1, 2 (NET)

Galatians 6:1, 2 (KJV)
Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης
Carry one another’s burdens, and in this way you will fulfill the law of Christ. Bear ye one another’s burdens, and so fulfil the law of Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως |ἀναπληρώσετε| τὸν νόμον τοῦ Χριστοῦ αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου

1 Corinthians 4:21 (NET)

1 Corinthians 4:21 (KJV)
What do you want?  Shall I come to you with a rod of discipline or with love and a spirit of gentleness? What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τί θέλετε; ἐν ράβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματι τε πραΰτητος τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος

Ephesians 4:2 (NET)

Ephesians 4:2 (KJV)
with all humility and gentleness, with patience, bearing with one another in love, With all lowliness and meekness, with longsuffering, forbearing one another in love;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη

Ephesians 4:6 (NET)

Ephesians 4:6 (KJV)
one God and Father of all, who is over all and through all and in all. One God and Father of all, who is above all, and through all, and in you all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν υμιν εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν ημιν

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

[2] Exodus 29:33 (NET)

[3] Hebrews 1:7 (NET)

[4] Psalm 104:4 (NET)

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

[6] The NET parallel Greek text and NA28 had τῆς preceding righteous.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[7] The NET parallel Greek text and NA28 had ἡ preceding scepter.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[8] The Stephanus Textus Receptus and Byzantine Majority Text had ἡ preceding scepter.  The NET parallel Greek text and NA28 did not.

[9] Hebrews 1:8, 9 (NET)

[10] The NET parallel Greek text and NA28 had λελάληκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαλω (KJV: speak).

[11] John 6:63 (NET)

[12] The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) following proclaim.  The NET parallel Greek text and NA28 did not.

[13] Romans 10:15b (NET) Table

[14] The NET parallel Greek text and NA28 had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[15] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

[16] John 1:16, 17 (NET)

[17] Revelation 1:16b (NET)

[18] Revelation 2:12b (NET)

[19] Revelation 2:16b (NET)

[20] Revelation 6:8b (NET)

[21] The Byzantine Majority Text described this sword as διστομος here.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[22] The NET parallel Greek text, NA28 and Byzantine Majority Text had πατάξῃ here, where the Stephanus Textus Receptus had πατασση (KJV: should smite).

[23] Revelation 19:15a (NET)

[24] The NET parallel Greek text and NA28 had the article τὸν preceding battle.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had μετ᾿ here, where the Stephanus Textus Receptus had μετα.

[26] The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτοῦ here, where the Stephanus Textus Receptus had τουτου.

[27] The NET parallel Greek text and NA28 had τῆς καιομένης here, where the Stephanus Textus Receptus and Byzantine Majority Text had την καιομενην.

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

[29] The Stephanus Textus Receptus had εκπορευομενη (KJV: proceeded) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had ἐξελθούσῃ.

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

[31] Revelation 20:10a (NET)

[32] Revelation 20:10b (NET)

[33] Revelation 20:15 (NET)

[34] John 1:14b (NET)

[35] The Stephanus Textus Receptus and Byzantine Majority Text had σου following truth (KJV: thy truth).  The NET parallel Greek text and NA28 did not.

[36] John 17:17 (NET)

[37] John 14:6 (NET)

[38] Matthew 3:15 (NET) See Matthew 3:13-17

[39] Matthew 5:6 (NET)

[40] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τοῦ θεοῦ (KJV: of God) following kingdom.  The NET parallel Greek text did not.

[41] Matthew 6:33a (NET) See Matthew 6:25-34

[42] Matthew 5:20 (NET)

[43] The Stephanus Textus Receptus and Byzantine Majority Text had και επι παντας (KJV: and upon all them) following all.  The NET parallel Greek text and NA28 did not.

[44] Romans 3:20-22a (NET)

[45] The NET parallel Greek text and NA28 had the singular καρπὸν accompanied by the singular article τὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural καρπων (KJV: fruits) accompanied by the plural article των.

[46] Philippians 1:11 (NET)

[47] 2 Corinthians 6:6, 7 (NET)

[48] Ephesians 6:17b (NET)

[49] The NET parallel Greek text and NA28 had ἠνεῳγμένον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωγμενον.

[50] The Byzantine Majority Text had ονοματα γεγραμμενα και (“names written and”) following He has.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[51] The NET parallel Greek text and NA28 had κέκληται here, where the Stephanus Textus Receptus and Byzantine Majority Text had καλειται.

[52] In the NET parallel Greek text and NA28 meekness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[53] 2 Corinthians 10:1a (NET)

[54] John 4:14b (NET)

[55] In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[56] Galatians 6:1 (NET)

[57] 1 Corinthians 4:21b (NET) In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[58] The NET parallel Greek text and NA28 had ἀναπληρώσετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπληρωσατε (KJV: fulfil).

[59] Galatians 6:1b-5 (NET)

[60] In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[61] The Stephanus Textus Receptus had υμιν following all (KJV: you all), where the Byzantine Majority Text had ημιν (us).  The NET parallel Greek text and NA28 had neither.

Paul’s Religious Mind Revisited, Part 1

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I want to compare and contrast Paul’s teaching in his letter to the Corinthians to Jesus’ letter To the angel of the church in Thyatira[1] under the rubrics: “Paul’s Regime” and “Jesus’ Regime.”

Paul’s Regime

Jesus’ Regime
It is actually reported that sexual immorality (πορνεία) exists among you (ὑμῖν; plural), the kind of immorality (πορνεία) that is not permitted even among the Gentiles, so that someone is cohabiting with (ἔχειν, a form of ἔχω) his father’s wife.

1 Corinthians 5:1 (NET)

 But I have (ἔχω) this against you (σοῦ, a form of σύ; singular): You tolerate (ἀφεῖς, a form of ἀφίημι) that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality (πορνεῦσαι, a form of πορνεύω) and to eat food sacrificed to idols (εἰδωλόθυτα, a form of εἰδωλόθυτον).

Revelation 2:20 (NET)
I have given her time to repent, but she is not willing to repent of her sexual immorality (πορνείας, a form of πορνεία).

Revelation 2:21 (NET)

Experiencing these as two distinct regimes is new for me.  As long as I assumed that Jesus’ spoke to the second person plural the two passages seemed virtually identical.  And without doubt I love and respect Paul.  He led me to Jesus, helped me to see Him in a different light.  Apart from Paul’s writing in the New Testament I may never have learned to trust Jesus.  I’ve tried to imagine that the man Paul wrote about had kidnapped his father’s wife, kept her against her will, raped her repeatedly and refused to release her.  But that’s as much, or more, to ask of ἔχειν than the idea that he was pimping her for cultic purposes.

The man who had his father’s wife compares to Jezebel, who by her teaching deceives [Jesus’] servants to commit sexual immorality, as a man who walks into a congregation with a loaded gun compares to an active shooter.  Jesus gave Jezebel time to repent.  Paul didn’t say anything about time to repent, though I’m hard-pressed to determine what form the man’s repentance might have taken.

When I believed that πορνεία meant pre-marital sex[2] repentance seemed fairly straightforward: The man should dump the woman, go to college, get a high-paying job, return home, settle down and marry a nice girl—one who wouldn’t cohabit with her husband’s son.  That changed as I began to take the law (Exodus 22:16, 17, Deuteronomy 22:28-30) more seriously,[3] as a way to know the only true God, and Jesus Christ, whom [He] sent.[4]  Of course, the woman in this case was or had been married to the man’s father.  By law both should have been condemned to death (Leviticus 20:10, 11).

Paul’s Regime

Jesus’ Regime
And you (ὑμεῖς, a form of ὑμείς) are proud (πεφυσιωμένοι, a form of φυσιόω)!  Shouldn’t you have been deeply sorrowful instead and removed (ἀρθῇ, a form of αἴρω) the one who did this from among you (ὑμῶν)?

1 Corinthians 5:2 (NET) Table

 Look!  I am throwing her onto a bed of violent illness, and those who commit adultery (μοιχεύοντας, a form of μοιχεύω) with her into terrible suffering, unless they repent of her deeds.

Revelation 2:22 (NET)

Paul addressed everyone (ὑμεῖς is second person plural) in the church at Corinth except the man who had his father’s wife, accusing them of being proud.  Of the seven occurrences of forms of φυσιόω in the New Testament, six are found in Paul’s first letter to the Corinthians.  (It is at least his second letter.)  Pride or arrogance was a consistent theme in his mind as he wrote.

Paul claimed I became your father (ἐγέννησα, a form of γεννάω) in Christ Jesus through the gospel.[5]  Actually he wrote, For though you may have ten thousand guardians in Christ, you do not have many fathers (πατέρας, a form of πατήρ) ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα (literally, “for in Christ Jesus through the Gospel I gave birth to [KJV: have begotten] you”).  The NET translators shaded the arrogance of that statement a bit.  But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers, Jesus taught his disciples.  And call no one your ‘father’ (πατέρα, another form of πατήρ) on earth, for you have one Father (πατὴρ, another form of πατήρ), who is in heaven.  Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.[6]

The grandiose claim that the Corinthian believers were born of Paul (John 1:13 NIV ἐγεννήθησαν is another form of γεννάω) was out of character with Paul’s own teaching earlier in the same letter (1 Corinthians 3:6, 7 NET):

I planted, Apollos watered, but God caused it to grow.  So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth.

I have applied these things to myself and Apollos, Paul wrote, because of you, brothers and sisters, so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up (φυσιοῦσθε, another form of φυσιόω) in favor of the one against the other.  For who concedes you any superiority?  What do you have that you did not receive?  And if you received it, why do you boast (καυχᾶσαι, a form of καυχάομαι) as though you did not?[7]  Of course, then he wrote (1 Corinthians 4:18-20 NET):

Some have become arrogant (ἐφυσιώθησαν, another form of φυσιόω), as if I were not coming to you.  But I will come to you soon, if the Lord is willing, and I will find out not only the talk of these arrogant (πεφυσιωμένων, another form of φυσιόω) people, but also their power.  For the kingdom of God is demonstrated not in idle talk but with power.

Though God’s power (δυνάμει, a form of δύναμις) would clearly be the truth of his final declaration, in context it doesn’t seem to be the power Paul had in mind.  What do you want? he continued as if the following choice would be made by the Corinthians rather than by Paul himself.  Shall I come to you with a rod of discipline (ράβδῳ, a form of ῥάβδος) or with love (ἀγάπῃ) and a spirit of gentleness (πραΰτητος, a form of πραΰτης)?[8]  (While I assume that Paul’s threat to return to Corinth to beat the arrogant with a stick was bluster, it is heartwarming to find such punishment distinguished from love in the New Testament.)  In the very same letter Paul wrote (1 Corinthians 8:1b-3 NET):

Knowledge puffs up (φυσιοῖ, another form of φυσιόω), but love (ἀγάπη) builds up.  If someone thinks he knows something, he does not yet know to the degree that he needs to know.  But if someone loves (ἀγαπᾷ, a form of ἀγαπάω) God, he is known (ἔγνωσται, a form of γινώσκω) by God.

And (1 Corinthians 13:4-13 NET):

Love is patient, love is kind, it is not envious.  Love does not brag, it is not puffed up (φυσιοῦται, another form of φυσιόω).  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.  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.  For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside.  When I was a child, I talked like a child, I thought like a child, I reasoned like a child.  But when I became an adult, I set aside childish ways.  For now we see in a mirror indirectly, but then we will see face to face.  Now I know in part, but then I will know fully, just as I have been fully known.  And now these three remain: faith, hope, and love.  But the greatest of these is love.

Paul formed his conclusion that the Corinthians were proud (πεφυσιωμένοι, a form of φυσιόω), not by direct observation and interaction with them but, by hearsay[9] and by the fact that they had not removed the one who did this from among [them].  Paul had asked rhetorically, Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you?  The Greek word translated deeply sorrowful is ἐπενθήσατε (a form of πενθέω).

I am afraid, Paul wrote, that when I come again, my God may humiliate me before you, and I will grieve (πενθήσω, another form of πενθέω) for many of those who previously sinned and have not repented of the impurity, sexual immorality (πορνείᾳ), and licentiousness that they have practiced.[10]  Truly, love is not glad about injustice;[11] it does not rejoice in iniquity.[12]  Grieve, mourn (πενθήσατε, another form of πενθέω), and weep, James wrote.  Turn your laughter into mourning (πένθος) and your joy into despair.  Humble yourselves before the Lord and he will exalt you.[13]  But I can’t help wondering if this mourning wasn’t more cultural than divinely inspired.

Granted, Jesus said: Woe to you who laugh now, for you will mourn (πενθήσετε, another form of πενθέω) and weep;[14] and, The wedding guests cannot mourn (πενθεῖν, another form of πενθέω) while the bridegroom is with them, can they?[15]  He also said, Blessed are those who mourn (πενθοῦντες, another form of πενθέω), for they will be comforted.[16]  But I still remember the contrast between Ezra and Malachi:

Ezra

Malachi
While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites – men, women, and children alike – gathered around him.  The people wept loudly [Table].  Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: “We have been unfaithful to our God by marrying foreign women from the local peoples.  Nonetheless, there is still hope for Israel in this regard [Table].  Therefore let us enact a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, and that of those who respect the commandments of our God.  And let it be done according to the law [Table].”

Ezra 10:1-3 (NET)

 You also do this: You cover the altar of the Lord with tears as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you [Table].  Yet you ask, “Why?”  The Lord is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law [Table].  No one who has even a small portion of the Spirit in him does this.  What did our ancestor do when seeking a child from God?  Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth [Table].  “I hate divorce,” says the Lord God of Israel, “and the one who is guilty of violence,” says the Lord who rules over all.  “Pay attention to your conscience, and do not be unfaithful” [Table].

Malachi 2:13-16 (NET)

As Jesus’ disciples mourned his death (or perhaps their own loss) they didn’t believe his comfort when it came to them in the form of a woman: Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.  She went out and told those who were with him, while they were mourning (πενθοῦσι, another form of πενθέω) and weeping.  And when they heard that he was alive and had been seen by her, they did not believe.[17]  So to the first part of Paul’s rhetorical question I can only give a qualified yes.

The Greek word translated removed in the second part of Paul’s rhetorical question was ἀρθῇ (a form of αἴρω).  “Take this man away (αἶρε, another form of αἴρω)!  Release Barabbas for us!”[18] an angry mob before Pilate rejected Jesus.  “Away (αἶρε, another form of αἴρω) with him!”[19] a mob in Jerusalem rejected Paul.  A crowd listening patiently to Paul’s defense turned ugly when he said that the Lord said to him, Go, because I will send you far away to the Gentiles.[20]  Then they raised their voices and shouted, “Away (αἶρε, another form of αἴρω) with this man from the earth!  For he should not be allowed to live!”[21]

Here again I can’t help wondering if Paul’s reaction wasn’t more cultural than divinely inspired.  But calling it cultural isn’t entirely accurate.  Paul’s reaction was precisely correct for a time under law when yehôvâh was present among his people in a way unknown since the garden of Eden, before He gave his life as an atonement for sin.  Consider Achan (Joshua 7) as a case in point.

Exile for the man who had his father’s wife (and the woman along with him, presumably) would be considered more merciful than death, but Jesus’ parable persuades me to reject the second part of Paul’s rhetorical question—Shouldn’t you have…removed the one who did this from among you?  When Jesus’ slaves asked if they should uproot the weeds planted by the enemy He said, No, since in gathering the weeds you may uproot the wheat with them.  Let both grow together until the harvest.[22]  This is not to say that I know whether the man who had his father’s wife was a weed planted by the enemy or a sinning saint.  It is to say, if this is Jesus’ attitude toward uprooting weeds planted by the enemy I dare not risk uprooting a sinning saint.

Let’s say for the sake of argument that I’m reading too much into Jesus’ parable.  Let’s say that I’m wrong about the angel of the church in Thyatira, that he was a human being rather than a higher order being.  Let’s grant, for the sake of argument, that Paul as an apostle had the authority and God-given wisdom to recognize a weed and uproot it.  Did he have the authority to turn the church of Jesus Christ in Corinth (and any who hear him today) from the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control of the Holy Spirit, and transform them into a paranoid police force?  Rather than knowing no law against loving our neighbor as well as our enemies, does every infraction of any law call us to dam up the fruit of the Holy Spirit?  Must we judge one another constantly lest we be proud for loving one another excessively?  I admit I sat silently through a sermon declaring that, Do not judge so that you will not be judged,[23] meant that we should judge and be judged.[24]

Hear Jesus’ regime by contrast: Look!  I am throwing her onto a bed of violent illness.  That is Jezebel, the one who by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols.[25]  Secondly, He is throwing those who commit adultery with her into terrible suffering, unless they repent of her deeds.  But there is not one word to the rest of the church in Thyatira about being proud because they had not removed Jezebel and her followers from their midst.  The criticism—But I have this against you—was laid directly on the angel of the church in Thyatira, whether human or a higher order being. Yes, the letter to the angel of the church in Thyatira was to be read by all the churches, but its content was directed with surgical precision.

To be fair the only reason I have the audacity to make this kind of critique of Paul’s writing in 1 Corinthians 5 is Paul’s extended treatise on love in his later writing to believers in Rome.  Therefore we must not pass judgment (κρίνωμεν, a form of κρίνω) on one another, but rather determine (κρίνατε, another form of κρίνω) never to place an obstacle or a trap before a brother or sister.[26]  Actually, Paul described love this way: Μηκέτι οὖν ἀλλήλους κρίνωμεν[27] (literally, “no longer then one another judge”).

[1] Revelation 2:18a (NET)

[2] An article by Bromleigh McCleneghan, “Sex and the single Christian: Why celibacy isn’t the only option,” was interesting bait for an unsuspecting moralist.  Obviously single people can have sex.  That’s how they become married people in God’s sight.  The rest is ceremony, celebration and government paperwork.  If anyone actually believed that religious leaders knew magical rites that could transmogrify illicit sex into holy matrimony those religious leaders would be compelled by law to perform those rites equally for all in a pluralistic society.  The only thing single people cannot do is fool God into thinking they are not guilty of adultery if they have sex with somebody different tomorrow night, simply because they have not signed government paperwork or had a ceremony or celebrated.

[3] Condemnation or Judgment? – Part 12, Ezra and Divorce

[4] John 17:3b (NET)

[5] 1 Corinthians 4:15b (NET)

[6] Matthew 23:8-10 (NET)

[7] 1 Corinthians 4:6, 7 (NET)

[8] 1 Corinthians 4:21 (NET)

[9] My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. (1 Corinthians 1:11 NIV)

[10] 2 Corinthians 12:21 (NET)

[11] 1 Corinthians 13:6a (NET)

[12] 1 Corinthians 13:6a (NKJV)

[13] James 4:9, 10 (NET)

[14] Luke 6:25b (NET)

[15] Mathew 9:15a (NET)

[16] Matthew 5:4 (NET)

[17] Mark 16:9-11 (NET)

[18] Luke 23:18b (NET)

[19] Acts 21:36b (NET)

[20] Acts 22:21b (NET)

[21] Acts 22:22b (NET)

[22] Matthew 13:29, 30a (NET)

[23] Matthew 7:1 (NET)

[24] This point of view is surprisingly common.   I found the following paraphrase online: “If you don’t want your life to be scrutinized, then don’t judge others.  If you can stand the scrutiny then go ahead.”  I will freely admit to needing as much grace as possible.  There are other voices online.

[25] Revelation 2:20b (NET)

[26] Romans 14:13 (NET)

[27] Romans 14:13a

Romans, Part 59

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The most obvious translation of Do not lag in zeal[1] (τῇ σπουδῇ μὴ ὀκνηροί) is something like “this haste not slothful.”  Thus we urged Titus, Paul wrote the Corinthians, that, just as he had previously begun this work, so also he should complete this act of kindness for you.  But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too.  I am not saying this as a command, but I am testing the genuineness of your love by comparison with the eagerness (σπουδῆς, a form of σπουδή) of others.[2]

The translation of σπουδῇ and σπουδῆς as eagerness above is not wrong if I recognize that Paul’s concern was the timeliness of completing this act of kindness rather than an emotional affect.  Certainly Paul was also interested in the Corinthians’ emotional affect, but he used a different word for that (2 Corinthians 8:10b-12 NET):

It is to your advantage, since you made a good start last year both in your giving and your desire to give, to finish what you started, so that just as you wanted to do it eagerly (προθυμία), you can also complete it according to your means.  For if the eagerness (προθυμία) is present, the gift itself is acceptable according to whatever one has, not according to what he does not have.

The Greek words σπουδῇ and σπουδῆς seem to refer here to the fact that the Corinthians made a good start last year but had failed thus far to finish what [they] started.  I know your eagerness (προθυμίαν, a form of προθυμία) to help,[3] Paul assured them.  The Corinthians’ προθυμία and προθυμίαν were not at issue.  It was σπουδῇ and σπουδῆς they lacked or needed to address (2 Corinthians 9:2b-4 NET):

I keep boasting to the Macedonians about this eagerness of yours, that Achaia has been ready to give since last year, and your zeal (ζῆλος) to participate has stirred up most of them.  But I am sending these brothers so that our boasting about you may not be empty in this case, so that you may be ready just as I kept telling them.  For if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated (not to mention you) by this confidence we had in you.

As a description of love “this haste not slothful” makes a good deal of sense.  A feigned or hypocritical love, the love of an actor, wearing a false face, speaking another’s lines, will tend to be too fast or too slow in action.  While the Love…without hypocrisy (ἀνυπόκριτος),[4] the fruit of the Holy Spirit, is timely, at a measured pace, this haste not slothful, full of the recognition that love unfeigned lasts a lifetime and beyond.

“This haste not slothful,” however, makes a terrible rule.  Here is a listing of various English translations.

Romans 12:11a

Bible Version
Never be lacking in zeal… New International Version
Never be lazy… New Living Translation
Do not be slothful in zeal… English Standard Bible
Do not become apathetic… Berean Study Bible
not lagging in diligence… Berean Literal Bible
not lagging behind in diligence… New American Standard Bible, NASB 1977
Not slothful in business… King James Bible, KJV 2000, American KJV, Webster’s Bible Translation
Do not lack diligence… Holman Christian Standard Bible
Never be lazy in showing such devotion. International Standard Version
Be diligent and do not be lazy… Aramaic Bible in Plain English, GOD’S WORD Translation
not slothful in earnest care… Jubilee Bible 2000
in diligence not slothful… American Standard Version, English Revised Version
In carefulness not slothful. Douay-Rheims Bible
as to diligent zealousness, not slothful… Darby Bible Translation
Do not be indolent when zeal is required. Weymouth New Testament
not lagging in diligence… World English Bible
in the diligence not slothful… Young’s Literal Translation

I won’t take issue with translating σπουδῇ (a form of σπουδή) abstractly as diligent or diligence: if it is leadership, he must do so with diligence (ὁ προϊστάμενος ἐν σπουδῇ).[5]  I do question translating it zeal or zealousness.  Paul did not write ζῆλος.  Matthew, Mark and John recounted two different occasions when Jesus demonstrated a godly zeal.

Matthew

 Mark

John
Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts, and turned over the tables of the money changers and the chairs of those selling doves.

Matthew 21:12 (NET)

 Then they came to Jerusalem. Jesus entered the temple area and began to drive out those who were selling and buying in the temple courts. He turned over the tables of the money changers and the chairs of those selling doves, and he would not permit anyone to carry merchandise through the temple courts.

Mark 11:15, 16 (NET)

 Now the Jewish feast of Passover was near, so Jesus went up to Jerusalem.  He found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables.  So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables.

John 2:13-15 (NET)
And he said to them, “It is written, ‘My house will be called a house of prayer,’ but you are turning it into a den of robbers!”

Matthew 21:13 (NET)

 Then he began to teach them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have turned it into a den of robbers!”

Mark 11:17 (NET)

 To those who sold the doves he said, “Take these things away from here! Do not make my Father’s house a marketplace!”

John 2:16 (NET)

 
The chief priests and the experts in the law heard it and they considered how they could assassinate him, for they feared him, because the whole crowd was amazed by his teaching.

Mark 11:18 (NET)

 His disciples remembered that it was written, “Zeal (ζῆλος) for your house will devour me.”

John 2:17 (NET)

 

Paul actually distinguished between this kind of zeal and love: Shall I come to you with a rod of discipline or with love (ἀγάπῃ, a form of ἀγάπη) and a spirit of gentleness?[6]  And though I have no doubt that Jesus consciously fulfilled Scripture, the incidents were also remarkable because they were uncharacteristic and atypical of Him.  The religious mind is all too eager to consider hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying[7] righteous indignation or zeal for God.  Paul gave no law encouraging the religious mind not to lag in this kind of zeal.

The description continues, be enthusiastic in spirit (τῷ πνεύματι ζέοντες [a form of ζέω]), literally “this spirit boils” or “this boiling spirit.”  If I put it back together I have, this haste not slothful, this boiling spirit.  These words make sense if applied to a Jew named Apollos, a native of Alexandria.[8]  He was an eloquent speaker, well-versed in the scriptures.  He had been instructed in the way of the Lord, and with great enthusiasm (ζέων, another form of ζέω) he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John.[9]

The danger of this kind of enthusiasm wasn’t actually revealed until the next chapter of Acts:  Paul found some disciples in Ephesus and said to them, “Did you receive the Holy Spirit when you believed?”  They replied, “No, we have not even heard that there is a Holy Spirit.”[10] It gives me a different impression when Apollos began to speak out fearlessly (παρρησιάζεσθαι, a form of παῤῥησιάζομαι) in the synagogue.[11]  I contrast it to Paul and Barnabas in Iconium, παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ (literally, “speaking freely upon the Lord”).  Here, I think, Paul and Barnabas relied on the Lord rather than their own “fearlessness” and He testified to the message of his grace, granting miraculous signs and wonders to be performed through their hands.[12]

Priscilla and Aquila, who had spent time with Paul,[13] slowed Apollos’ haste (without dampening his enthusiasm): when Priscilla and Aquila heard him [speak out fearlessly in the synagogue], they took him aside and explained the way of God to him more accurately.[14]  Apollos traveled from Ephesus to Achaia.  When he arrived, he assisted greatly those who had believed by grace,[15] the sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers[16] who had responded to Paul’s presentation of the Gospel.[17]  (No one can come to me unless the Father who sent me draws him, Jesus said, and I will raise him up at the last day.[18])  Apollos greatly assisted them, not by browbeating them to live better lives, but by preoccupying those who might have done so: for he refuted the Jews (Ἰουδαίοις, a form of  Ἰουδαῖος) vigorously in public debate, demonstrating from the scriptures that the Christ was Jesus.[19]

This haste not slothful, this boiling spirit, serve (δουλεύοντες, a form of δουλεύω) the Lord,[20] or serving the Lord,[21] or “this Lord enslaved,” or “enslaved to this Lord.”  Ordinarily I might think of being enslaved as a negative thing.  But Paul compared the slavery of righteousness to the slavery of sin (admittedly, speaking in human terms because of the weakness of your flesh), just as you once presented your members as slaves (δοῦλα, a form of δοῦλος) to impurity and lawlessness leading to more lawlessness, so now present your members as slaves (δοῦλα, a form of δοῦλος) to righteousness leading to sanctification.[22]

For we too were once foolish, Paul wrote to Titus, disobedient, misled, enslaved (δουλεύοντες, a form of δουλεύω) to various passions and desires, spending our lives in evil and envy, hateful and hating one another.[23]  If I think of serving (δουλεύοντες, a form of δουλεύω) the Lord or being enslaved to the Lord as something like the work I do to please my employer, I will think that I am obeying a rule: serve the Lord.  If on the other hand I think of serving (δουλεύοντες, a form of δουλεύω) the Lord or being enslaved to the Lord as something more like being enslaved (δουλεύοντες, a form of δουλεύω) to various passions and desires, well, that’s more like what I did on the weekends after work.

And I think that is more like the δουλεύοντες Paul described here, the natural (super-natural) outpouring of this boiling spirit.  In fact, I should work for my employer in this same way and not like I used to work before I was enslaved to the Lord.  Slaves, obey (ὑπακούετε, a form of ὑπακούω) your human masters with fear and trembling, Paul wrote the Ephesians, in the sincerity (ἁπλότητι, a form of ἁπλότης) of your heart (καρδίας, a form of καρδία) as to Christ, not like those who do their work only when someone is watching – as people-pleasers – but as slaves (δοῦλοι, a form of δοῦλος) of Christ doing the will of God from the heart (ψυχῆς, a form of ψυχή).  Obey with enthusiasm (εὐνοίας, a form of εὔνοια), as though serving (δουλεύοντες, a form of δουλεύω) the Lord and not people…[24]

Part of the definition of ἁπλότητι in the NET is “free from pretence and hypocrisy,” “not self seeking.”  This ἁπλότητι comes from the love that is not self-serving.[25]  All of this is accomplished as slaves (δοῦλοι, a form of δοῦλος) of Christ, not as someone in some wretched social condition but as one whose attitudes and actions are produced by the fruit of the Holy Spirit: For the love of Christ controls (συνέχει, a form of συνέχω) us…[26]  Doing the will of God from the heart[27]…with enthusiasm (or, good will), as[28]… serving (or, enslaved to) the Lord and not people.  We have died to what controlled (κατειχόμεθα, a form of κατέχω) us, so that we may serve (δουλεύειν, a form of δουλεύω) in the new life of the Spirit and not under the old written code.[29]

And so I have, “this haste not slothful, this boiling spirit, enslaved to the Lord.”  Transforming a description of Love…without hypocrisy into three rules—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—may be equivalent to the παρρησιάζεσθαι of Apollos in the synagogue, but it will never rival the παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ of Paul and Barnabas in Iconium.  For it lacks all the power of God.

[1] Romans 12:11a (NET)

[2] 2 Corinthians 8:6-8 (NET)

[3] 2 Corinthians 9:2a (NET)

[4] Romans 12:9a (NET)

[5] Romans 12:8 (NET)

[6] 1 Corinthians 4:21b (NET)

[7] Galatians 5:19, 20 (NET)

[8] Acts 18:24a (NET)

[9] Acts 18:24b, 25 (NET) Table

[10] Acts 19:2 (NET)

[11] Acts 18:26a (NET)

[12] Acts 14:3 (NET)

[13] Acts 18:2, 3 (NET)

[14] Acts 18:26b (NET)

[15] Acts 18:27b (NET)

[16] 1 Corinthians 6:9b, 10a (NET) Table

[17] 1 Corinthians 6:11 (NET)

[18] John 6:44 (NET)

[19] Acts 18:28 (NET)

[20] Romans 12:11 (NET) Table

[21] Romans 12:11 (NAS)

[22] Romans 6:19 (NET)

[23] Titus 3:3 (NET)

[24] Ephesians 6:5-7 (NET)

[25] 1 Corinthians 13:5 (NET)

[26] 2 Corinthians 5:14a (NET)

[27] The NET note on obey in verse 7: “Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.”

[28] I don’t see anything to translate though in the Greek.  This is not something to be faked as though, but is the real righteousness of God, the love that is the fulfillment of the law..

[29] Romans 7:6b (NET)

Romans, Part 50

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Love must be without hypocrisy,[1] Paul continued.  Actually, he wrote, Ἡ ἀγάπη ἀνυπόκριτος.  Paul wrote a lot about ἀγάπη.[2]  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment of the law.[3]  What do you want? He asked the Corinthians.  Shall I come to you with a rod of discipline or with love (ἀγάπῃ) and a spirit of gentleness?[4] He not only contrasted ἀγάπῃ to a rod of discipline but to knowledge: Knowledge puffs up (φυσιοῖ, a form of φυσιόω),[5] but love (ἀγάπη) builds up.[6]

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious.  Love does not brag, it is not puffed up (φυσιοῦται, a form of φυσιόω).  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 (ὑπομένει, a form of ὑπομένω)[7] all things.[8]  Love (ἀγάπη) never ends.[9]  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).[10]  Everything you do should be done in love (ἀγάπῃ).[11]

For the love (ἀγάπη) of Christ controls us, he continued to believers in Corinth, since we have concluded this, that Christ died for all; therefore all have died.  And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[12]  One of the ways Paul and his associates commended themselves was by genuine love (2 Corinthians 6:3-10 NET):

We do not give anyone an occasion for taking an offense in anything, so that no fault may be found with our ministry.  But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, in beatings, in imprisonments, in riots, in troubles, in sleepless nights, in hunger, by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine (ἀνυποκρίτῳ, a form of ἀνυπόκριτος)[13] love (ἀγάπῃ), by truthful teaching, by the power of God, with weapons of righteousness both for the right hand and for the left, through glory and dishonor, through slander and praise; regarded as impostors, and yet true; as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged and yet not executed; as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.

God’s love (ἀγάπη τοῦ θεοῦ) was part of Paul’s benediction to the Corinthians: The grace of the Lord Jesus Christ and the love of God (καὶ ἡ ἀγάπη τοῦ θεοῦ; literally, “and this love of God’s”) and the fellowship of the Holy Spirit be with you all.[14]  God’s love comes to me as the fruit of his Spirit: the fruit (καρπὸς)[15] of the Spirit is love (ἀγάπη), joy (χαρὰ),[16] peace (εἰρήνη),[17] patience (μακροθυμία),[18] kindness, goodness, faithfulness (πίστις),[19] gentleness (πραΰτης),[20] and self-control.  Against such things there is no law.[21]  Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.  For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love (ἀγάπῃ).[22]

Paul prayed for the Ephesians that according to the wealth of his glory [the Father] may grant you to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith (πίστεως, a form of πίστις), so that, because you have been rooted and grounded in love (ἀγάπῃ), you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love (ἀγάπην, a form of ἀγάπη) of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.[23]  I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called, with all humility and gentleness (πραΰτητος, a form of πραΰτης), with patience (μακροθυμίας, a form of μακροθυμία), bearing with one another in love (ἀγάπῃ), making every effort to keep the unity of the Spirit in the bond of peace (εἰρήνης, a form of εἰρήνη).[24]

So we are no longer to be children, Paul concluded for the Ephesians, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes.  But practicing the truth in love (ἀγάπῃ), we will in all things grow up into Christ, who is the head.  From him the whole body grows, fitted and held together through every supporting ligament.  As each one does its part, the body grows in love (ἀγάπῃ).[25]  Therefore, be imitators of God as dearly loved (ἀγαπητὰ, a form of ἀγαπητός)[26] children and live in love (ἀγάπῃ), just as Christ also loved (ἠγάπησεν, a form of ἀγαπάω) us and gave himself for us, a sacrificial and fragrant offering to God.[27]  Peace (Εἰρήνη) to the brothers and sisters, and love (ἀγάπη) with faith (πίστεως, a form of πίστις), from God the Father and the Lord Jesus Christ.[28]

And I pray this, Paul wrote the Philippians, that your love (ἀγάπη) may abound even more and more in knowledge and every kind of insight so that you can decide what is best, and thus be sincere and blameless for the day of Christ, filled with the fruit (καρπὸν, a form of καρπός) of righteousness [love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] that comes through Jesus Christ to the glory and praise of God.[29]  My goal, he wrote the Colossians, is that their hearts, having been knit together in love (ἀγάπῃ), may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.[30]

To the church at Thessalonica Paul wrote: And may the Lord cause you to increase and abound in love (ἀγάπῃ) for one another and for all, just as we do for you, so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[31]  We ought to thank God always for you, brothers and sisters, and rightly so, because your faith (πίστις) flourishes more and more and the love (ἀγάπη) of each one of you all for one another is ever greater.  As a result we ourselves boast about you in the churches of God for your perseverance and faith (πίστεως, a form of πίστις) in all the persecutions and afflictions you are enduring.[32]

But the aim of our instruction, Paul wrote Timothy, is love (ἀγάπη) that comes from a pure heart, a good conscience, and a sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις).[33]  I recall your sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις) that was alive first in your grandmother Lois and in your mother Eunice, and I am sure is in you.[34]  This sincere faith (πίστεως ἀνυποκρίτου, ἀνυποκρίτου πίστεως), as opposed to a hypocritical faith, comes from God in Christ through the fruit of the Holy Spirit, not from myself.  This love without hypocrisy (Ἡ ἀγάπη ἀνυπόκριτος) shares the same origin, the same path and delivery method.

Let no one look down on you because you are young, Paul admonished Timothy, but set an example for the believers in your speech, conduct, love (ἀγάπῃ), faithfulness (πίστει, a form of πίστις), and purity.[35]  Hold to the standard of sound (ὑγιαινόντων, a form of ὑγιαίνω)[36] words that you heard from me and do so with the faith (πίστει, a form of πίστις) and love (ἀγάπῃ) that are in Christ Jesus.  Protect that good thing entrusted to you, through the Holy Spirit who lives within us.[37]

Jesus warned us what was coming: Then they will hand you over to be persecuted and will kill you.  You will be hated by all the nations because of my name.  Then many will be led into sin, and they will betray one another and hate one another.  And many false prophets will appear and deceive many, and because lawlessness will increase so much, the love (ἀγάπη) of many will grow cold.  But the person who endures (ὑπομείνας, a form of ὑπομένω) to the end will be saved.[38]  This love without hypocrisy bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω) all things.[39]

Just as the Father has loved (ἠγάπησεν, a form of ἀγαπάω)[40] me, Jesus said, I have also loved (ἠγάπησα, another form of ἀγαπάω) you; remain in my love (ἀγάπῃ).  If you obey my commandments (ἐντολάς, a form of ἐντολή),[41] you will remain in my love (ἀγάπῃ), just as I have obeyed my Father’s commandments (ἐντολάς, a form of ἐντολή) and remain in his love (ἀγάπῃ).  I have told you these things so that my joy (χαρὰ) may be in you, and your joy (χαρὰ) may be complete.  My commandment (ἐντολὴ) is this – to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, a form of ἀγαπάω) you.[42]

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

Writing to the Corinthians about giving, Paul mentioned something about ἀγάπῃ which troubled the NET translators: But as you excel in everything – in faith (πίστει, a form of πίστις), in speech, in knowledge, and in all eagerness and in the love (ἀγάπῃ) from us that is in you – make sure that you excel in this act of kindness too.[45]  The note in the NET reads:

“The reading ‘the love from us that is in you’ is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel ‘in the love from us that is in you’?  Most likely, because of this difficulty, several early scribes, as well as most later ones…altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ).  The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ is found, however, in excellent and early witnesses….As the harder reading it explains the rise of the other reading.  What, then, is the force of ‘in the love from us that is in you’?  Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.”

Now, I don’t think Paul was suddenly taking credit for the fruit of the Spirit—the love from us that is in you.  I believe he meant the love from God that he taught them. You, however, have followed my teaching, he wrote Timothy, my way of life, my purpose, my faith (πίστει, a form of πίστις), my patience (μακροθυμίᾳ), my love (ἀγάπῃ), my endurance, as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra.[46]  It seems to me a more literal translation of the Greek here would have been: “You, however, have followed [this] teaching [of mine], [this] way of life, [this] purpose, [this] faith, [this] patience, [this] love, [this] endurance…”  And this love from Paul’s teaching was in them because they believed.

And that is the key for us, too.  Now without faith (πίστεως, a form of πίστις) it is impossible to please him, for the one who approaches God must believe that he exists…[47]  To come to know and to believe the love (ἀγάπην, a form of ἀγάπη) that God has in us[48] we must first believe that it is there for us.  It’s a little like learning to float.  I had to learn to trust the water, that it would bear me up.  And I had to reject the testimony of those who claimed otherwise.

[1] Romans 12:9a (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 4:21 (NET)

[6] 1 Corinthians 8:1b (NET)

[8] 1 Corinthians 13:4-7 (NET)

[9] 1 Corinthians 13:8a (NET)

[10] 1 Corinthians 13:13 (NET)

[11] 1 Corinthians 16:14 (NET)

[12] 2 Corinthians 5:14, 15 (NET)

[14] 2 Corinthians 13:13 (NET)

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

[22] Ephesians 1:3, 4 (NET)

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

[24] Ephesians 4:1-3 (NET)

[25] Ephesians 4:14-16 (NET)

[27] Ephesians 5:1, 2 (NET)

[28] Ephesians 6:23 (NET)

[29] Philippians 1:9-11 (NET)

[30] Colossians 2:2, 3 (NET)

[31] 1 Thessalonians 3:12, 13 (NET)

[32] 2 Thessalonians 1:3, 4 (NET)

[33] 1 Timothy 1:5 (NET)

[34] 2 Timothy 1:5 (NET)

[35] 1 Timothy 4:12 (NET)

[37] 2 Timothy 1:13, 14 (NET)

[38] Matthew 24:9-12 (NET)

[39] 1 Corinthians 13:7 (NET)

[42] John 15:9-12 (NET)

[43] John 1:32 (NET)

[44] John17:26 (NET)

[45] 2 Corinthians 8:7 (NET)

[46] 2 Timothy 3:10, 11a (NET)

[47] Hebrews 11:6 (NET)

[48] 1 John 4:16a (NET) Table