Christianity, Part 13

Posted on January 20, 2024 by admin

There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ This is a continuation of my consideration of the first occurrence (1 Corinthians 7:7 ESV):

I wish that all (πάντας ἀνθρώπους) were as I myself am. But each has his own gift from God, one of one kind and one of another [Table].

Aside from the obvious limitation of πάντας here to ἀνθρώπους (“people”), all is further limited to one who has [this as] his own gift from God (ἴδιον ἔχει
χάρισμα ἐκ θεοῦ), and by “this” I mean: ὡς καὶ ἐμαυτόν (as I myself am). Paul, presumably, does not touch (μὴ ἅπτεσθαι) a woman: “It is good for a man not to have sexual relations with a woman.”²

Another limitation to all becoming like Paul, not to have sexual relations with a woman, follows (1 Corinthians 7:2 ESV):

But because of the temptation to sexual immorality (πορνείας, a form of πορνεία), each man should have his own wife and each woman her own husband.

I put the Greek of the first clause into Google translate:

1 Corinthians 7:2a (NET Parallel Greek)	Google Translate
διὰ δὲ τὰς πορνείας	because of prostitution

Most Bible translators think πορνείας meant something more to Paul (and Jesus) than we might understand by the word prostitution. I don’t disagree. I’ve labored³ over this to the point of distraction. Sexual immorality seems ultimately meaningless to me: it is so ill-defined it can mean anything anyone wants it to mean. The temptation to sexual immorality, while interesting, still relies on sexual immorality. For my purposes in this essay I’ll translate πορνείας, “the worship of sex,” because that’s what I did at seventeen.

I knew next to nothing of the fruit of the Spirit. I assume I thought God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control⁴ were just more works I had to do because I had inadvertently become a Christian when I said a sinner’s prayer to Jesus to avoid burning in hell. After I had sex for the first time, I assumed that love, joy, peace, kindness and gentleness at least were a natural result of sex. Therefore, the more people I had sex with, the more love, joy, peace, kindness and gentleness I would have for, and create with, others with whom I had sex: “And in the end / The love you take / Is equal to the love / You make.”⁵

So, now I have:

But because of πορνείας [the worship of sex], each man should have his own wife and each woman her own husband.

Paul described sex as something owed, one spouse to another (1 Corinthians 7:3, 4 ESV):

The husband should give to his wife her conjugal rights,⁶ and likewise the wife to her husband. For the wife does not have authority over her own body, but⁷ the husband does. Likewise the husband does not have authority over his own body, but⁸ the wife does.

The Greek words translated her conjugal rights were τὴν ὀφειλὴν, a form of ὀφειλή: “debt, due, indebtedness, duty, obligation.” The verb ἀποδιδότω was translated should give. It is an active imperative form of ἀποδίδωμι in the present tense: “to give away, give up, give out, give what is due.” The Greek words translated does not have authority over were οὐκ ἐξουσιάζει, a form of ἐξουσιάζω: “to exercise authority upon, bring under the power of, control; to have authority and permission; to grant permission; to have the right for (something), authority for (something).”

If a woman does not want her husband to have authority over her own body, if a man does not want his wife to have authority over his own body, they are probably not in love. They are definitely unprepared for marriage (if there is such a thing as being prepared for marriage). “Take me, I’m yours,” is an essential ingredient. Paul continued (1 Corinthians 7:5a ESV):

Do not deprive one another, except⁹ perhaps by agreement for a limited time, that you may devote yourselves to prayer;¹⁰

Do not deprive one another was μὴ ἀποστερεῖτε ἀλλήλους in Greek. As an imperative form of ἀποστερέω, ἀποστερεῖτε means: “to steal, rob; to despoil, defraud, bereave, make destitute, keep back by fraud; to deprive; to withhold unjustly.” And by agreement for a limited time was ἐκ συμφώνου πρὸς καιρόν. The adjective συμφώνου is a genitive form of σύμφωνος: “harmonious, agreeing; corresponding with; consonant, concordant; agreement; consent.”

In other words, the consent to steal, rob, despoil, defraud, bereave, make destitute, keep back by fraud, deprive or withhold sex unjustly from one’s spouse was to be agreed upon harmoniously for a time. The “your wish is my command” consent for sex was already given at the altar, so to speak, which is not to say that there is no place for mercy and forgiveness in marriage if one party refuses sex unilaterally. It is to say that to do so is to refuse to give what is owed to one’s beloved.

I ate lunch one afternoon last month at the Kansas City Barbeque down the street from the San Diego Convention Center. Their food is good but their main claim to fame is being the location where the “sleazy bar scenes” from the original Top Gun were filmed. In one of the more memorable moments from one of those sleazy bar scenes, Goose’s wife Carol (Meg Ryan) yells across the bar: “Hey, Goose, you big stud!”

Goose (Anthony Edwards) replies: “That’s me, honey!”

“Take me to bed or lose me forever!” Carol commands and threatens her husband. Though the threat may not be quite so explicit in Paul’s writing, it’s there all the same (1 Corinthians 7:5b ESV):

…but then come¹¹ together again, so that Satan may not tempt you because of your lack of self-control.

The first clause, but then come together again, was καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε: literally, “and back upon it be” or “and again upon it be” or “again and again upon it be.” Translating τὴν ἀκρασίαν lack of self-control obscures Paul’s point a bit. He addressed self-control later (1 Corinthians 7:8, 9 ESV):

To the unmarried and the widows I say that it is¹² good for them to remain single, as I am. But if they cannot exercise self-control (ἐγκρατεύονται, a form of ἐγκρατεύω), they should marry. For it is better¹³ to marry than to burn with passion.

Though forms of ἀκρασία can mean lack of self-control (and there may be some double entendre here) self-indulgence would better address the point. In this context to deprive one another of what is owed even by agreement for a limited time is a self-indulgence rather than a lack of self-control.

The fruit of the Holy Spirit, God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, ἐγκράτεια, translated self-control, is not on the side of continued abstinence here, but buoys up and carries a married couple along to be back upon it again and again. What might tempt (πειράζῃ, a form of πειράζω) one, or a married couple addressed as one, during this abstinence is that they become all too comfortable and complacent with abstinence, especially for something perceived as a higher calling. Married couples become comfortable and complacent for much less: general busyness, children, jobs, financial or other worries and concerns, not to mention boredom with one another.

In their comfort and complacency, disregarding what is owed, each might begin to feel that he or she has regained authority over his or her own body, even authority to share his or her own body with another. After all, in this comfort and complacency one’s spouse no longer fulfils one’s sexual desires. Here is where that lack of self-control might come into play, resulting in adultery, divorce, what the text as translated seemed to imply prematurely.

Paul continued (1 Corinthians 7:6, 7a ESV):

Now as a concession, not a command, I say this. I wish that all were as I myself am [Table].

I think concession might be more begrudging a translation of συγγνώμην (a form of συγγνώμη) than is absolutely necessary. It, too, might have been translated indulgence, a little lighthearted wordplay. I say this (τοῦτο δὲ λέγω) refers all the way back to: But because of πορνείας [the worship of sex], each man should have his own wife and each woman her own husband.¹⁴ Paul was careful not to command everyone to marry because It is good for a man not to have sexual relations with a woman.¹⁵

The idea that, but then come together again, so that Satan may not tempt you because of your lack of self-control,¹⁶ was a concession rather than a command seems untenable to me. I don’t believe Paul jumped ship suddenly and altered the terms of marriage he had just spelled out. It seems, however, that he would divert the anticipated outcome of betrothal in what I assume was an arranged marriage¹⁷ (1 Corinthians 7:36-38 ESV):

If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin. But whoever is firmly established in his¹⁸ heart, being under no necessity but having his desire under control, and has determined this in his¹⁹ heart, to keep²⁰ her as his betrothed, he will do²¹ well. So then he who marries²² his betrothed²³ does well, and²⁴ he who refrains from marriage will do²⁵ even better.

If anyone thinks that he is not behaving properly toward his betrothed: “But if anyone (Εἰ δέ τις) to incur disgrace (ἀσχημονεῖν) upon the virgin (ἐπὶ τὴν παρθένον) of his” (αὐτοῦ) or “here (αὐτοῦ) thinks” (νομίζει). These options may be clearer in a table:

1 Corinthians 7:36a
But if anyone to incur disgrace upon the virgin of his thinks	But if anyone to incur disgrace toward the virgin here thinks

Before I began this study I had assumed that anyone (τις) meant “any engaged man.” Most commentators in the past thought anyone meant any father of an engaged woman. As I study in Greek now, I think anyone means “anyone in a given community who knows any particular man and woman in this situation.” I chose “to incur disgrace” because this is the infinitive form of ἀσχημονέω, ἀσχημονεῖν, rather than the 3^rd person singular form ἀσχημονεῖ (e.g., that he is not behaving properly). And αὐτοῦ might be a personal pronoun in the genitive case, of his or his, or it might be an adverb: “in the very place, here, there, in this place, in that place.” I translated ἐπὶ “upon” if αὐτοῦ is a pronoun or “toward” (I might have chosen “against”) if αὐτοῦ is an adverb as a matter of preference. So, I’m understanding this clause to mean something like: “If anyone in a given community thinks an engaged couple remaining unmarried disgraces the young woman in that unconsummated relationship…”

The Greek of the next clause is: ἐὰν ᾖ ὑπέρακμος; “if” or “when he is” or “she is beyond the prime of youth;” if she is past the bloom of youth (NET), if she pass the flower of her age (KJV). This was the main reason I assumed Paul referred to a marriage arranged before either party was actually old enough to marry [see footnote 17]. But the verb of being ᾖ doesn’t specify gender and ὑπέρακμος might be masculine or feminine. Apparently, the translators of some recent Bible versions ²⁶ reached back to the verb ἀκμάζω and decided that in this particular context ὑπέρακμος meant a really horny guy: if his passions are strong (ESV).

A note (27) in the NET acknowledged this as a possible translation:

Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”

Next, and it has to be: literally, “and so (καὶ οὕτως) ought (ὀφείλει) to happen” (γίνεσθαι). This clause doesn’t help determine the meaning of the previous. In fact, it seems open-ended enough to accommodate concerns over the woman’s honor and social status or the acts of a man’s lust (which impacts a woman’s honor and social status), and perhaps a host of concerns in between.

Paul continued: let him do as he wishes: ὃ θέλει ποιείτω. I’m not seeing him or he in the Greek here: ὃ is neuter and θέλει and ποιείτω are 3^rd person singular verbs unspecified as to gender in the lexicon I’m using. This clause is also little to no help in determining the specific meaning of the previous two clauses. The relative pronoun ὃ might be in the nominative or the accusative case.

I experimented briefly considering ὃ in the nominative case as the subject of the clause: a vague statement about betrothal leads to marriage, or a very oblique allusion to the final clause of Proverbs 30:18, 19. Both were so forced I was persuaded that ὃ was in the accusative case, intended as the direct object of the clause: translated what (NET, KJV) or as (ESV). It brought me to the more gender neutral: “what one wants one does.” But that effort made the next clause, οὐχ ἁμαρτάνει, easy: literally, “not sinning,” “one does not sin,” it is no sin (ESV).

And finally, γαμείτωσαν is a 3^rd person plural imperative form of γαμέω in the active voice and present tense: “they [should, must] marry,” let them marry (ESV). I’m much more persuaded now that Paul laid this out as a collective decision of propriety to be made by the Corinthian church, triggered by any (τις) given member of the congregation (whether man or woman). Then he turned his attention to a man²⁷ who had made it through this gauntlet.

But whoever (ὃς δὲ) is established (ἕστηκεν) in his heart (ἐν τῇ καρδίᾳ αὐτοῦ) firmly (ἑδραῖος), the next verse begins. The verb ἕστηκεν might be in the perfect or imperfect tense. Since it is generally translated ²⁸ in the present tense I’ll assume the perfect tense here: “the progress of an action has been completed and the results of the action are continuing on, in full effect.” I assume, then, the action that “has been completed” was the gift from God to be as I myself am.²⁹

The next stipulation is, being under no necessity: literally, “not (μὴ) possessing (ἔχων) necessity” (ἀνάγκην). In other words, none of the disqualifying conditions of the previous verse that made marriage an “ought” (ὀφείλει) apply. Another stipulation follows, but having his desire under control: “but (or “also,” or “and,” or “moreover,” or “now”) authority (ἐξουσίαν δὲ) [he] has (ἔχει) on (περὶ) his own desire” (τοῦ ἰδίου θελήματος). In other words, that gift from God holds sway in his choices and desires.

[A]nd [because of this gift from God] has determined this in his heart; “and this (καὶ τοῦτο) in a present state of having judged³⁰ (κέκρικεν) in [his]³¹ own heart (ἐν τῇ ἰδίᾳ καρδίᾳ),” to keep her as his betrothed; “to keep (τηρεῖν) the of himself virgin” or “the virgin of himself,” i.e., “to keep himself celibate” (τὴν ἑαυτοῦ παρθένον);³² he will do well (καλῶς ποιήσει). Here καλῶς might have been translated beautifully and hearkens back to, “It is good (καλὸν, a form of καλός; “beautiful”) for a man not to have sexual relations with a woman.”³³

Paul continued, So then he who marries his betrothed: “So then (ὥστε καὶ) giving in marriage himself celibate” or “giving himself celibate in marriage” (ὁ γαμίζων τὴν ἑαυτοῦ παρθένον); does well: “well you do” (καλῶς ποιεῖ). Paul was not commending one such as I was who only discovered that he had married while he was making other plans to have sex with as many other people as possible.

Paul’s desire was that all were as I myself am,³⁴ and he reiterated here, he who refrains from marriage will do even better: “and not giving in marriage (καὶ ὁ μὴ γαμίζων), better he will do” (κρεῖσσον ποιήσει).

I’ll pick this up in another essay. The table mentioned above follows.

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

Tables comparing 1 Corinthians 7:3, 4; 7:5; 7:8, 9 and 7:37, 38 in the NET and KJV follow.

1 Corinthians 7:3, 4 (NET)	1 Corinthians 7:3, 4 (KJV)
A husband should fulfill his marital responsibility to his wife, and likewise a wife to her husband.	Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

1 Corinthians 7:3 (NET Parallel Greek)	1 Corinthians 7:3 (Stephanus Textus Receptus)	1 Corinthians 7:3 (Byzantine Majority Text)
τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί	τη γυναικι ο ανηρ την οφειλομενην ευνοιαν αποδιδοτω ομοιως δε και η γυνη τω ανδρι	τη γυναικι ο ανηρ την οφειλομενην ευνοιαν αποδιδοτω ομοιως δε και η γυνη τω ανδρι

It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife.

The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

1 Corinthians 7:4 (NET Parallel Greek)	1 Corinthians 7:4 (Stephanus Textus Receptus)	1 Corinthians 7:4 (Byzantine Majority Text)
ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ὁ ἀνήρ, ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή	η γυνη του ιδιου σωματος ουκ εξουσιαζει αλλ ο ανηρ ομοιως δε και ο ανηρ του ιδιου σωματος ουκ εξουσιαζει αλλ η γυνη	η γυνη του ιδιου σωματος ουκ εξουσιαζει αλλ ο ανηρ ομοιως δε και ο ανηρ του ιδιου σωματος ουκ εξουσιαζει αλλ η γυνη

1 Corinthians 7:5 (NET)	1 Corinthians 7:5 (KJV)
Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. Then resume your relationship, so that Satan may not tempt you because of your lack of self-control.	Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

1 Corinthians 7:5 (NET Parallel Greek)	1 Corinthians 7:5 (Stephanus Textus Receptus)	1 Corinthians 7:5 (Byzantine Majority Text)
μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι \|ἂν\| ἐκ συμφώνου πρὸς καιρόν, ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν \|ὑμῶν\|	μη αποστερειτε αλληλους ει μη τι αν εκ συμφωνου προς καιρον ινα σχολαζητε τη νηστεια και τη προσευχη και παλιν επι το αυτο συνερχησθε ινα μη πειραζη υμας ο σατανας δια την ακρασιαν υμων	μη αποστερειτε αλληλους ει μη τι αν εκ συμφωνου προς καιρον ινα σχολαζητε τη νηστεια και τη προσευχη και παλιν επι το αυτο συνερχησθε ινα μη πειραζη υμας ο σατανας δια την ακρασιαν υμων

1 Corinthians 7:8, 9 (NET)	1 Corinthians 7:8, 9 (KJV)
To the unmarried and widows I say that it is best for them to remain as I am.	I say therefore to the unmarried and widows, It is good for them if they abide even as I.

1 Corinthians 7:8 (NET Parallel Greek)	1 Corinthians 7:8 (Stephanus Textus Receptus)	1 Corinthians 7:8 (Byzantine Majority Text)
Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς καγώ	λεγω δε τοις αγαμοις και ταις χηραις καλον αυτοις εστιν εαν μεινωσιν ως καγω	λεγω δε τοις αγαμοις και ταις χηραις καλον αυτοις εστιν εαν μεινωσιν ως καγω

But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire.

But if they cannot contain, let them marry: for it is better to marry than to burn.

1 Corinthians 7:9 (NET Parallel Greek)	1 Corinthians 7:9 (Stephanus Textus Receptus)	1 Corinthians 7:9 (Byzantine Majority Text)
εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν \|γαμῆσαι\| ἢ πυροῦσθαι	ει δε ουκ εγκρατευονται γαμησατωσαν κρεισσον γαρ εστιν γαμησαι η πυρουσθαι	ει δε ουκ εγκρατευονται γαμησατωσαν κρεισσον γαρ εστιν γαμησαι η πυρουσθαι

1 Corinthians 7:37, 38 (NET)	1 Corinthians 7:37, 38 (KJV)
But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well.	Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

1 Corinthians 7:37 (NET Parallel Greek)	1 Corinthians 7:37 (Stephanus Textus Receptus)	1 Corinthians 7:37 (Byzantine Majority Text)
ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει	ος δε εστηκεν εδραιος εν τη καρδια μη εχων αναγκην εξουσιαν δε εχει περι του ιδιου θεληματος και τουτο κεκρικεν εν τη καρδια αυτου του τηρειν την εαυτου παρθενον καλως ποιει	ος δε εστηκεν εδραιος εν τη καρδια μη εχων αναγκην εξουσιαν δε εχει περι του ιδιου θεληματος και τουτο κεκρικεν εν τη καρδια αυτου του τηρειν την εαυτου παρθενον καλως ποιει

So then, the one who marries his own virgin does well, but the one who does not, does better.

So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

1 Corinthians 7:38 (NET Parallel Greek)	1 Corinthians 7:38 (Stephanus Textus Receptus)	1 Corinthians 7:38 (Byzantine Majority Text)
ὥστε καὶ ὁ γαμίζων τὴν ἑαυτοῦ παρθένον καλῶς ποιεῖ καὶ ὁ μὴ γαμίζων κρεῖσσον ποιήσει	ωστε και ο εκγαμιζων καλως ποιει ο δε μη εκγαμιζων κρεισσον ποιει	ωστε και ο εκγαμιζων καλως ποιει ο δε μη εκγαμιζων κρεισσον ποιει

αὐτοῦ and ἑαυτοῦ, Part 1

¹ John 12:32 (ESV)

² 1 Corinthians 7:1b (ESV)

³ What is Sexual Immorality?; Sexual Immorality Revisited, Part 1; Sexual Immorality Revisited, Part 2; Sexual Immorality Revisited, Part 3, to name a few.

⁴ Galatians 5:22b, 23a (ESV) Table

⁵ From “The End,” by John Lennon, Paul McCartney, The Beatles, Abbey Road.

⁶ The NET parallel Greek text and NA²⁸ had τὴν ὀφειλὴν a form of the noun ὀφειλή (NET: his marital responsibility) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τὴν οφειλομενην (a participle of the verb ὀφείλω) ευνοιαν (KJV: due benevolence).

⁷ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁸ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’

⁹ The NET parallel Greek text and NA²⁸ had μήτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had μη τι.

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had τη νηστεια και (KJV: to fasting and) here. The NET parallel Greek text and NA²⁸ did not.

¹¹ The NET parallel Greek text and NA²⁸ had ἦτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνερχησθε.

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

¹³ The NET parallel Greek text and NA²⁸ had κρεῖττον here, where the Stephanus Textus Receptus and Byzantine Majority Text had κρεισσον.

¹⁴ 1 Corinthians 7:2 (ESV)

¹⁵ 1 Corinthians 7:1b (ESV) Table

¹⁶ 1 Corinthians 7:5b (ESV)

¹⁷ From Vincent’s Word Studies, in Commentaries to 1 Corinthians 7:37 on Bible Hub online: “Under the patriarchal and Mosaic dispensations, the father’s power over the children in the matter of marriage was paramount, and their consent was not required. After the Exile the parents could betroth their children, while minors, at their pleasure; but when they became of age their consent was required, and if betrothed during minority, they had afterward the right of insisting upon divorce.”

¹⁸ The NET parallel Greek text and NA²⁸ had αὐτοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁹ The NET parallel Greek text and NA²⁸ had ἰδίᾳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αὐτοῦ.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding to keep. The NET parallel Greek text and NA²⁸ did not.

²¹ The NET parallel Greek text and NA²⁸ had ποιήσει here, the 3^rd person singular form of ποιέω in the future tense. The Stephanus Textus Receptus and Byzantine Majority Text had ποιει (KJV: doeth), the 2^nd person imperative form in the present tense.

²² The NET parallel Greek text and NA²⁸ had ὁ γαμίζων here, where the Stephanus Textus Receptus and Byzantine Majority Text had ὁ εκγαμιζων (KJV: he that giveth her in marriage).

²³ The NET parallel Greek text and NA²⁸ had τὴν ἑαυτοῦ παρθένον here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁴ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but).

²⁵ The NET parallel Greek text and NA²⁸ had ποιήσει here, the 3^rd person singular form of ποιέω in the future tense. The Stephanus Textus Receptus and Byzantine Majority Text had ποιει (KJV: doeth), the 2^nd person imperative form in the present tense.

²⁶ NIV-2011, NLT-2015, ESV-2016, GNT-1992, ISV-2012, NRSV-1993

²⁷ I wrote man here because the first word in the next clause was the masculine ὃς rather than the feminine ἥ or neuter ὅ. But I recall a time not so very long ago when man, he, him and his included, as opposed to excluding, woman, she, her and hers.

²⁸ The NIV is a notable exception: But the man who has settled the matter in his own mind… But even the imperfect tense implies some continuous history in the past, demonstrating the effect of this gift from God.

²⁹ 1 Corinthians 7:7 (ESV) Table

^³⁰ The Greek verb κέκρικεν is a form of κρίνω in the perfect tense.

³¹ I put his in brackets here because ἰδίᾳ is the feminine form of ἴδιος. My assumption, then, is that ἰδίᾳ is feminine to correspond to τῇ and καρδίᾳ, which are also feminine. Still, it is difficult to completely shake the idea that her own heart was intended. So, I suppose I should acknowledge that I put his in brackets here because others have translated ἰδίᾳ his and I’m not ready yet to do a New Testament survey of every occurrence of forms of ἴδιος.

³² I would expect “to keep his virgin” to be τηρεῖν τὴν παρθένον αὐτοῦ in Greek, rather than τηρεῖν τὴν ἑαυτοῦ παρθένον. Having a betrothed would seem to be one of the disqualifying conditions, covered by μὴ ἔχων ἀνάγκην, that made marriage an ought and would not come into play here. I would assume that this particular young woman was first to object to her fiancé’s refusal to marry and has long since been released from a marriage contract he had no intention of honoring. The idea, that a man might default on his marriage contract and yet keep a young woman as a childless servant in his household unilaterally, sounds too much like the kinds of things self-righteous men did to women to maintain their self-righteousness (Judges 11 and 21).

³³ 1 Corinthians 7:1b (ESV) Table

³⁴ 1 Corinthians 7:7a (ESV) Table

Christianity, Part 12

Posted on October 6, 2023 by admin

There are 3 occurrences of πάντας in 1 Corinthians [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ This is a continuation of my consideration of the first (1 Corinthians 7:7 ESV):

I wish that all (πάντας ἀνθρώπους) were as I myself am. But each has his own gift from God, one of one kind and one of another [Table].

I think everyone (NET) is a good translation of πάντας ἀνθρώπους above, despite “Paul’s assumptions [in 1 Corinthians 7:32-34] about the beautiful preoccupations of an unmarried man and an unmarried or betrothed woman”² limited to “those who were born…of the flesh of Adam” and born “from above…by the Spirit.”³ Here I want to explore the beauty of the story of Abraham, Sarah and Abimelech more thoroughly. It began when Abram and Sarai journeyed to Egypt.

Masoretic Text		Septuagint
Genesis 12:10-13 (Tanakh)	Genesis 12:10-13 (NET)	Genesis 12:10-13 (NETS)	Genesis 12:10-13 (English Elpenor)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.	There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.	And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land.	And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife (אִשְׁתּ֔וֹ): ‘Behold now, I know that thou art a fair (יְפַת) woman (אִשָּׁ֥ה) to look upon (מַרְאֶ֖ה).	As he approached Egypt, he said to his wife (‘iššâ, אשתו) Sarai, “Look, I know that you are a beautiful woman [NET note 34: Heb “a woman (‘iššâ, אשה) beautiful (yāp̄ê, יפת) of appearance (mar’ê, מראה) are you”].	And it came about when Abram drew near to enter into Egypt that Abram said to his wife (τῇ γυναικὶ αὐτοῦ) Sara, “I do know that your are a woman (γυνὴ) beautiful in countenance (εὐπρόσωπος),	And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife (τῇ γυναικί), I know that thou art a fair (εὐπρόσωπος) woman (γυνὴ).
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife (אִשְׁתּ֣וֹ); and they will kill me, but thee they will keep alive.	When the Egyptians see you they will say, ‘This is his wife (‘iššâ, אשתו).’ Then they will kill me but will keep you alive.	it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’ (γυνὴ αὐτοῦ), and they will kill me, but you they will keep for themselves.	It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife (γυνὴ αὐτοῦ), and they shall slay me, but they shall save thee alive.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’	So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”	Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account.”	Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

I am harder on Abram/Abraham about this fear than I should be. I’ve never lived in a world where anyone thought to kill me before having sex with my girlfriends or wives. Only God’s care makes Abram’s fear seem foolish. I’ve certainly feared matters of much less import when I should have trusted Him. And Abram’s fear—should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves⁴—sounds very much like a rationalization of the religious mind among those who have some compunction about sex with another man’s wife.

Masoretic Text		Septuagint
Genesis 12:14-16 (Tanakh)	Genesis 12:14-16 (NET)	Genesis 12:14-16 (NETS)	Genesis 12:14-16 (English Elpenor)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman (הָ֣אִשָּׁ֔ה) that she was very (מְאֹֽד) fair (יָפָ֥ה).	When Abram entered Egypt, the Egyptians saw that the woman (‘iššâ, האשה) was very (mᵊ’ōḏ, מאד) beautiful (yāp̄ê, יפה).	And it came about when Abram entered into Egypt—as the Egyptians saw the woman (τὴν γυναῖκα), that she was very (σφόδρα) beautiful (καλὴ)—	And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife (τὴν γυναῖκα αὐτοῦ) that she was very (σφόδρα) beautiful (καλὴ)–
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken (וַתֻּקַּ֥ח) into Pharaoh’s house [Table].	When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken (lāqaḥ, ותקח) into the household of Pharaoh,	that then the rulers of Pharao saw her and praised her to Pharao and brought (εἰσήγαγον) her into Pharao’s house [Table].	that the princes of Pharao saw her, and praised her to Pharao and brought (εἰσήγαγον) her into the house of Pharao.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels [Table].	and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.	And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels [Table].	And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.

The Hebrew word יָפָ֥ה (yāp̄ê), fair (Tanakh, KJV), beautiful (NET), was translated καλὴ, a form of καλός, in the Septuagint. I want to review what happened after Abimelech took Sarah to contrast that beauty to the story of Pharaoh and Sarai.

Masoretic Text		Septuagint
Genesis 20:3 (Tanakh) Table	Genesis 20:3 (NET)	Genesis 20:3 (NETS) Table	Genesis 20:3 (English Elpenor)
But G-d came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman (הָֽאִשָּׁ֣ה) whom thou hast taken (לָקַ֔חְתָּ); for she is a man’s wife’.	But God appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman (‘iššâ, האשה) you have taken (lāqaḥ, לקחת), for she is someone else’s wife.”	And God came in to Abimelech in his sleep during the night and said, “Look, you are about to die by reason of the woman (τῆς γυναικός) whom you have taken (ἔλαβες), whereas she is married to a man.”	And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman (τῆς γυναικός), whom thou hast taken (ἔλαβες), whereas she has lived with a husband.

God did not warn Pharaoh in a dream:

Masoretic Text		Septuagint
Genesis 12:17 (Tanakh) Table	Genesis 12:17 (NET)	Genesis 12:17 (NETS) Table	Genesis 12:17 (English Elpenor)
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife (אֵ֥שֶׁת).	But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife (‘iššâ, אשת).	And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife (τῆς γυναικὸς).	And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife (τῆς γυναικὸς).

Was Abimelech somehow different from Pharoah?

Masoretic Text		Septuagint
Genesis 20:4a (Tanakh) Table	Genesis 20:4a (NET)	Genesis 20:4a (NETS) Table	Genesis 20:4a (English Elpenor)
Now Abimelech had not come near (קָרַ֖ב) her;	Now Abimelech had not gone near (qāraḇ, קרב) her.	Now Abimelech had not touched (ἥψατο) her,	But Abimelech had not touched (ἥψατο) her,

The implication is strong that Pharoah had…come near (qāraḇ, קָרַ֖ב) her (Tanakh), he had…touched (ἥψατο) her (NETS, English Elpenor). Is that why God appeared to Abimelech in a dream at night,⁵ but struck Pharaoh and his household with severe diseases?⁶ Well, maybe, since the law, which came [more than] 430 years afterward⁷ said, “You shall not commit adultery”⁸?

But that answer only prompts another question, for God said to Abimelech:

Masoretic Text		Septuagint
Genesis 20:6b (Tanakh) Table	Genesis 20:6b (NET)	Genesis 20:6b (NETS) Table	Genesis 20:6b (English Elpenor)
I also withheld thee from sinning against Me. Therefore suffered I thee not to touch (לִנְגֹּ֥עַ) her.	I have kept you from sinning against me and..I did not allow you to touch (nāḡaʿ, לנגע) her.	I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch (ἅψασθαι) her.	I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch (ἅψασθαι) her.

Here the implication that Pharoah sinned against God by touching Sarai borders on certainty.

Masoretic Text		Septuagint
Genesis 12:18, 19 (Tanakh)	Genesis 12:18, 19 (NET)	Genesis 12:18, 19 (NETS)	Genesis 12:18, 19 (English Elpenor)
And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife (אִשְׁתְּךָ֖)?	So Pharaoh summoned Abram and said, “What is this you have done to me? Why didn’t you tell me that she was your wife (‘iššâ,אשתך)?	Now when Pharao had called Abram he said, “What is this you have done to me, that you did not tell me that she is your wife (γυνή σού)?	And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife (γυνή σου)?
Why saidst thou: She is my sister? so that I took (וָֽאֶקַּ֥ח) her to be my wife (לְאִשָּׁ֑ה); now therefore behold thy wife (אִשְׁתְּךָ֖), take her (קַ֥ח), and go thy way.’	Why did you say, ‘She is my sister,’ so that I took (lāqaḥ, ואקח) her to be my wife (‘iššâ, לאשה)? Now, here is your wife (‘iššâ, אשתך). Take her (lāqaḥ, קח) and go!”	Why did you say, ‘She is my sister’? And I took (ἔλαβον) her to myself for a wife (γυναῖκα). And now here is your wife (ἡ γυνή σου) before you; take her (λαβὼν); hurry off.”	Wherefore didst thou say, She is my sister? and I took (ἔλαβον) her for a wife (γυναῖκα) to myself; and now, behold, thy wife (ἡ γυνή σου) is before thee, take her (λαβὼν) and go quickly away.

So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai? Before I go on, I should acknowledge that Rashi potentially disputed my “certainty” that Pharaoh “touched” Sarai:⁹

And the Lord plagued Pharaoh…[with] great plagues: He was stricken with the plague of “ra’athan,” making intercourse harmful to him. Gen. Rabbah (41:2)

as well as his household: lit. and his house. As the Targum states: and upon the people of his house, (and its midrashic interpretation (Tan. Lech Lecha 8) is that this includes its walls, pillars, and utensils. In an old Rashi).

on account of Sarai: [The words עַל דְבַר שָׂרַי mean literally] according to her words: she would say to the angel, “Strike,” and he would strike. [from Tan. Lech Lecha 5]

From the word דְּבַ֥ר (dāḇār), a word not translated independently into English, Rashi constructed a scene where Sarai called on an angel to strike Pharaoh and his household. The word “strike” was וַיְנַגַּ֨ע (nāḡaʿ), translated plagued (Tanakh, KJV) and struck (NET), from the same root as לִנְגֹּ֥ע (nāḡaʿ), translated to touch (Tanakh, KJV, NET) when God told Abimelech: I did not allow you to touch her.¹⁰ Rashi didn’t say explicitly whether Sarai told the angel to strike before or after Pharaoh “touched” her. But consider God’s command to Abimelech:

Masoretic Text		Septuagint
Genesis 20:7 (Tanakh)	Genesis 20:7 (NET)	Genesis 20:7 (NETS)	Genesis 20:7 (English Elpenor)
Now therefore restore the man’s wife (אֵֽשֶׁת); for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’	But now give back the man’s wife (‘iššâ, אשת). Indeed he is a prophet and he will pray for you; thus you will live. But if you don’t give her back, know that you will surely die along with all who belong to you.”	And now return the woman (τὴν γυναῖκα) to the man, for he is a prophet, and he will pray for you, and you will live. If, however, you do not restore her, know that you shall die, you and all that are yours.”	But now return the man his wife (τὴν γυναῖκα); for he is a prophet, and shall pray for thee, and thou shalt live; but if thou restore her not, know that thou shalt die and all thine.

Then consider Rashi’s commentary:¹¹

return the man’s wife: And do not think that perhaps she will be repugnant to him, and he will not accept her, or that he will hate you and not pray for you. (Abimelech said to Him, “Who will let him know that I did not touch her?” He replied,)

because he is a prophet: And he knows that you did not touch her; therefore, “he will pray for you.” – [from Tan. Buber, Vayera 25]

The suggestion here, that Sarai would or should “be repugnant” to Abram if she told the angel to strike after Pharaoh “touched” her, implies that Rashi intended before Pharaoh “touched” her. I was a little surprised that many if not most commentators seemed to hold that the Lord struck Pharaoh and his household with severe diseases¹² before Pharaoh “touched” Sarai. It was also the hope or expectation of most people I found online.¹³ It would’ve been my own preference. That’s why I’m pursuing the question.

It just seems to me now that the contrast between the two stories implies that Pharaoh “touched” Sarai. I’ll back off from my “certainty.” The text doesn’t explicitly say that Pharaoh “touched” Sarai any more than it says that Sarai “would say to the angel, ‘Strike,’ and he would strike.” The same phrase עַל־דְּבַ֥ר, made up of two words עַל (ʿal) and דְּבַ֥ר (dāḇār), is found in Genesis 20:11.

Masoretic Text		Septuagint
Genesis 20:11 (Tanakh) Table	Genesis 20:11 (NET)	Genesis 20:11 (NETS) Table	Genesis 20:11 (English Elpenor)
And Abraham said: ‘Because I thought: Surely the fear of G-d is not in this place; and they will slay me for my wife’s sake.	Abraham replied, “Because I thought, ‘Surely no one fears God in this place. They will kill me because of my wife.	And Abraam said, “Because I said, It appears there is no piety in this place, and so they will kill me because of my wife.	And Abraam said, Why I said, Surely there is not the worship of God in this place, and they will slay me because of my wife.

Here that two word phrase was translated for…sake (Tanakh) and because of (NET). A note (28) in the NET reads: “Heb ‘over the matter of.’” That seems to be the most reasonable understanding of the phrase in Genesis 12:17. The story of Sarai calling on an angel to defend her virtue would have been a good one to tell, if it actually happened. It sounds a little too much like the chivalric code:

The code of chivalry that developed in medieval Europe had its roots in earlier centuries. It arose in the Carolingian Empire from the idealisation of the cavalryman—involving military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne’s cavalry.^{[4]: 2 [5]}

It’s not too hard to imagine that a medieval French rabbi, learning and teaching at a time when these ideals of justice and virtue were percolating, thought that God would put his knight at the fair lady Sarai’s disposal. I’m a little distressed how unchivalrous Abram seems 918 years after Rashi died. This is how Abraham explained it to Abimelech:

Masoretic Text		Septuagint
Genesis 20:13 (Tanakh) Table	Genesis 20:13 (NET)	Genesis 20:13 (NETS) Table	Genesis 20:13 (English Elpenor)
And it came to pass, when G-d caused me to wander from my father’s house, that I said unto her: This is thy kindness (חַסְדֵּ֔ךְ) which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’	When God made me wander from my father’s house, I told her, ‘This is what you can do to show your loyalty (ḥeseḏ, חסדך) to me: Every place we go, say about me, “He is my brother.”’”	Now it came about when God brought me forth from my father’s house, that then I said to her, ‘This righteousness (δικαιοσύνην) you shall do for me: in every place, there where we enter, say about me, He is my brother.’”	And it came to pass when God brought me forth out of the house of my father, that I said to her, This righteousness (δικαιοσύνην) thou shalt perform to me, in every place into which we may enter, say of me, He is my brother.

The Hebrew word חַסְדֵּ֔ךְ (ḥeseḏ), translated kindness (Tanakh, KJV) and loyalty (NET), was rendered δικαιοσύνην (righteousness) by the rabbis who translated the Septuagint. So, rather than cavil at Abraham’s apparent lack of medieval European moral sensibilities, I should marvel at how far Sarai/Sarah was willing to go to obey her husband, her owner, her lord.

Without speaking a word against Abraham, Peter drew a sharp contrast quietly commending Sarah as one who did good and [did] not fear anything that is frightening.¹⁴ And the Lord didn’t need to constantly critique and criticize Abraham as I am prone to do, since He had already given him a wife who demonstrated such faithful, patient obedience without fear, that he may be won¹⁵ without a word by the conduct of¹⁶ his wife.

I’ll pick this up in another essay. The table mentioned above follows.

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

Tables comparing Genesis 12:10; 12:11; 12:12; 12:13; 12:14; 12:18; 12:19 and 20:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 12:10; 12:11; 12:12; 12:13; 12:14; 12:18; 12:19 and 20:7 in the Septuagint (BLB and Elpenor), and a table comparing 1 Peter 3:1 in the NET and KJV follow.

Genesis 12:10 (Tanakh)	Genesis 12:10 (KJV)	Genesis 12:10 (NET)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.	And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.	There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.

Genesis 12:10 (Septuagint BLB)	Genesis 12:10 (Septuagint Elpenor)
καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς καὶ κατέβη Αβραμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς	Καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς, καὶ κατέβη ῞Αβραμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ, ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς
Genesis 12:10 (NETS)	Genesis 12:10 (English Elpenor)
And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land.	And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.

Genesis 12:11 (Tanakh)	Genesis 12:11 (KJV)	Genesis 12:11 (NET)
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.	And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:	As he approached Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman.

Genesis 12:11 (Septuagint BLB)	Genesis 12:11 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα ἤγγισεν Αβραμ εἰσελθεῖν εἰς Αἴγυπτον εἶπεν Αβραμ Σαρα τῇ γυναικὶ αὐτοῦ γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ	ἐγένετο δέ, ἡνίκα ἤγγισεν ῞Αβραμ εἰσελθεῖν εἰς Αἴγυπτον, εἶπεν ῞Αβραμ Σάρᾳ τῇ γυναικί· γινώσκω ἐγώ, ὅτι γυνὴ εὐπρόσωπος εἶ
Genesis 12:11 (NETS)	Genesis 12:11 (English Elpenor)
And it came about when Abram drew near to enter into Egypt that Abram said to his wife Sara, “I do know that your are a woman beautiful in countenance,	And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

Genesis 12:12 (Tanakh)	Genesis 12:12 (KJV)	Genesis 12:12 (NET)
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.	Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.	When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive.

Genesis 12:12 (Septuagint BLB)	Genesis 12:12 (Septuagint Elpenor)
ἔσται οὖν ὡς ἂν ἴδωσίν σε οἱ Αἰγύπτιοι ἐροῦσιν ὅτι γυνὴ αὐτοῦ αὕτη καὶ ἀποκτενοῦσίν με σὲ δὲ περιποιήσονται	ἔσται οὖν, ὡς ἂν ἴδωσί σε οἱ Αἰγύπτιοι, ἐροῦσιν ὅτι γυνὴ αὐτοῦ ἐστιν αὐτή, καὶ ἀποκτενοῦσί με, σὲ δὲ περιποιήσονται
Genesis 12:12 (NETS)	Genesis 12:12 (English Elpenor)
it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves.	It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.

Genesis 12:13 (Tanakh)	Genesis 12:13 (KJV)	Genesis 12:13 (NET)
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’	Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.	So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”

Genesis 12:13 (Septuagint BLB)	Genesis 12:13 (Septuagint Elpenor)
εἰπὸν οὖν ὅτι ἀδελφὴ αὐτοῦ εἰμι ὅπως ἂν εὖ μοι γένηται διὰ σέ καὶ ζήσεται ἡ ψυχή μου ἕνεκεν σοῦ	εἰπὸν οὖν, ὅτι ἀδελφὴ αὐτοῦ εἰμι, ὅπως ἂν εὖ μοι γένηται διὰ σέ, καὶ ζήσεται ἡ ψυχή μου ἕνεκέν σου
Genesis 12:13 (NETS)	Genesis 12:13 (English Elpenor)
Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account.”	Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

Genesis 12:14 (Tanakh)	Genesis 12:14 (KJV)	Genesis 12:14 (NET)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.	And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.	When Abram entered Egypt, the Egyptians saw that the woman was very beautiful.

Genesis 12:14 (Septuagint BLB)	Genesis 12:14 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα εἰσῆλθεν Αβραμ εἰς Αἴγυπτον ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ ἦν σφόδρα	ἐγένετο δέ, ἡνίκα εἰσῆλθεν ῞Αβραμ εἰς Αἴγυπτον, ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα αὐτοῦ, ὅτι καλὴ ἦν σφόδρα
Genesis 12:14 (NETS)	Genesis 12:14 (English Elpenor)
And it came about when Abram entered into Egypt—as the Egyptians saw the woman, that she was very beautiful—	And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife that she was very beautiful–

Genesis 12:18 (Tanakh)	Genesis 12:18 (KJV)	Genesis 12:18 (NET)
And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?	And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?	So Pharaoh summoned Abram and said, “What is this you have done to me? Why didn’t you tell me that she was your wife?

Genesis 12:18 (Septuagint BLB)	Genesis 12:18 (Septuagint Elpenor)
καλέσας δὲ Φαραω τὸν Αβραμ εἶπεν τί τοῦτο ἐποίησάς μοι ὅτι οὐκ ἀπήγγειλάς μοι ὅτι γυνή σού ἐστιν	καλέσας δὲ Φαραὼ τὸν ῞Αβραμ εἶπε· τί τοῦτο ἐποίησάς μοι, ὅτι οὐκ ἀπήγγειλάς μοι, ὅτι γυνή σου ἐστίν;
Genesis 12:18 (NETS)	Genesis 12:18 (English Elpenor)
Now when Pharao had called Abram he said, “What is this you have done to me, that you did not tell me that she is your wife?	And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife?

Genesis 12:19 (Tanakh)	Genesis 12:19 (KJV)	Genesis 12:19 (NET)
Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’	Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way.	Why did you say, ‘She is my sister,’ so that I took her to be my wife? Now, here is your wife. Take her and go!”

Genesis 12:19 (Septuagint BLB)	Genesis 12:19 (Septuagint Elpenor)
ἵνα τί εἶπας ὅτι ἀδελφή μού ἐστιν καὶ ἔλαβον αὐτὴν ἐμαυτῷ εἰς γυναῖκα καὶ νῦν ἰδοὺ ἡ γυνή σου ἐναντίον σου λαβὼν ἀπότρεχε	ἱνατί εἶπας ὅτι ἀδελφή μου ἐστί; καὶ ἔλαβον αὐτὴν ἐμαυτῷ γυναῖκα, καὶ νῦν ἰδοὺ ἡ γυνή σου ἔναντί σου· λαβὼν ἀπότρεχε
Genesis 12:19 (NETS)	Genesis 12:19 (English Elpenor)
Why did you say, ‘She is my sister’? And I took her to myself for a wife. And now here is your wife before you; take her; hurry off.”	Wherefore didst thou say, She is my sister? and I took her for a wife to myself; and now, behold, thy wife is before thee, take her and go quickly away.

Genesis 20:7 (Tanakh)	Genesis 20:7 (KJV)	Genesis 20:7 (NET)
Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’	Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.	But now give back the man’s wife. Indeed he is a prophet and he will pray for you; thus you will live. But if you don’t give her back, know that you will surely die along with all who belong to you.”

Genesis 20:7 (Septuagint BLB)	Genesis 20:7 (Septuagint Elpenor)
νῦν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ ὅτι προφήτης ἐστὶν καὶ προσεύξεται περὶ σοῦ καὶ ζήσῃ εἰ δὲ μὴ ἀποδίδως γνῶθι ὅτι ἀποθανῇ σὺ καὶ πάντα τὰ σά	νῦν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ, ὅτι προφήτης ἐστὶ καὶ προσεύξεται περὶ σοῦ καὶ ζήσῃ· εἰ δὲ μὴ ἀποδίδως, γνώσῃ ὅτι ἀποθανῇ σὺ καὶ πάντα τὰ σά
Genesis 20:7 (NETS)	Genesis 20:7 (English Elpenor)
And now return the woman to the man, for he is a prophet, and he will pray for you, and you will live. If, however, you do not restore her, know that you shall die, you and all that are yours.”	But now return the man his wife; for he is a prophet, and shall pray for thee, and thou shalt live; but if thou restore her not, know that thou shalt die and all thine.

1 Peter 3:1 (NET)	1 Peter 3:1 (KJV)
In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live,	Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

1 Peter 3:1 (NET Parallel Greek)	1 Peter 3:1 (Stephanus Textus Receptus)	1 Peter 3:1 (Byzantine Majority Text)
Ὁμοίως [αἱ] γυναῖκες, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα \|καὶ\| εἴ τινες ἀπειθοῦσιν τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται	ομοιως αι γυναικες υποτασσομεναι τοις ιδιοις ανδρασιν ινα και ει τινες απειθουσιν τω λογω δια της των γυναικων αναστροφης ανευ λογου κερδηθησωνται	ομοιως αι γυναικες υποτασσομεναι τοις ιδιοις ανδρασιν ινα και ει τινες απειθουσιν τω λογω δια της των γυναικων αναστροφης ανευ λογου κερδηθησονται

Christianity, Part 13

The Children of Promise, Part 1

Back to The Children of Promise, Part 2

¹ John 12:32 (ESV)

² Christianity, Part 11

³ Christianity, Part 11

⁴ Genesis 12:13 (NETS)

⁵ Genesis 20:3a (NET) Table

⁶ Genesis 12:17a (NET) Table

⁷ Galatians 3:17a (ESV) Table

⁸ Exodus 20:14 (ESV) Table

⁹ From Rashi’s commentary to Genesis 12:17 (Tanakh), chabad.org

¹⁰ Genesis 20:6b (NET) Table

¹¹ From Rashi’s commentary to Genesis 20:7 (Tanakh), chabad.org

¹² Genesis 12:17a (NET) Table

¹³ “Did Sarah sleep with Pharaoh when she was taken to his palace?;” “Did Pharaoh sleep with Sarah?,” on Ask the Pastors: Questions from real people answered by experienced pastors

¹⁴ 1 Peter 3:6b (ESV)

¹⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κερδηθήσονται (NET: they will be won over) here in the future tense and indicative mood, where the Stephanus Textus Receptus had κερδηθησωνται (KJV: they…may…be won) in the aorist tense and subjunctive mood.

¹⁶ 1 Peter 3:1b (ESV)

Christianity, Part 11

Posted on September 30, 2023 by admin

There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ The first occurrence will take some time (1 Corinthians 7:7 ESV):

I wish² that all (πάντας ἀνθρώπους) were as I myself am. But³ each has his own gift from God, one⁴ of one kind and one⁵ of another.

Here πάντας was clearly limited by ἀνθρώπους (KJV: all men). Paul did not wish that all porcupines were as I myself am. I admit when I first read it I considered even all men limited to “very few men” because I heard the second clause as “But most of you aren’t as spiritual as I am.” Yet here πάντας ἀνθρώπους was translated all, everyone in the NET, which has the advantage of eliminating porcupines and other non-humans. And now I no longer think that everyone is wrong, misleading or a poor translation.

Now concerning the matters about which you wrote,⁶ Paul began this particular explanation, but what was written wasn’t recorded. Perhaps that’s because it seems fairly obvious that the question involved whether certain people at a certain place and time should or could marry, depending on whether the writers were doing the forbidding, being forbidden or both. Or perhaps it was because the Holy Spirit regarded Paul’s answer as more universally applicable than the questions as written. Paul continued (1 Corinthians 7:1b ESV)

“It is good for a man not to have sexual relations (ἅπτεσθαι) with a woman” [Table].

The Greek word translated good here was καλὸν (a form of καλός), the “beautiful good,” rather than ἀγαθόν (a form of ἀγαθός). I wrote about the “beautiful good” in another essay. So, why did Paul write, It is good (a beautiful good) for a man not to have sexual relations with a woman?

According to Britannica online, “The philosophical and religious ideals of celibacy in the Classical world strongly influenced subsequent practices of celibacy and monasticism in Christianity.”⁷ Was Paul persuaded that pagan celibacy was the highest form of self-righteousness? Probably not.

As I studied, I wondered why Paul chose ἅπτεσθαι, “to touch,” rather than λαμβάνεσθαι, a present middle/passive infinitive form of λαμβάνω, “to take.” And I also wondered why γυναικὸς (ESV: woman), a form of γυνή in the genitive case, was chosen rather than γυνήν in the accusative case or even γυνῇ in the dative. I typed the latter question into a search engine and Barnes’ Notes on the Bible directed me to the story of Abraham, Sarah and Abimelech.

Masoretic Text		Septuagint
Genesis 20:2-6 (Tanakh)	Genesis 20:2-6 (NET)	Genesis 20:2-6 (NETS)	Genesis 20:2-6 (English Elpenor)
And Abraham said of Sarah his wife (אִשְׁתּ֖וֹ): ‘She is my sister.’ And Abimelech king of Gerar sent, and took (וַיִּקַּ֖ח) Sarah.	Abraham said about his wife (‘iššâ, אשתו) Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took (lāqaḥ, ויקח) her.	And Abraam said of his wife (τῆς γυναικὸς αὐτοῦ) Sarra, “She is my sister,” lest perhaps the men of the city kill him on her account. Then Abimelech king of Gerara sent and took (ἔλαβεν) Sarra.	And Abraam said concerning Sarrha his wife (τῆς γυναικὸς αὐτοῦ), She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. So Abimelech king of Gerara sent and took (ἔλαβε) Sarrha.
But G-d came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman (הָֽאִשָּׁ֣ה) whom thou hast taken (לָקַ֔חְתָּ); for she is a man’s (בָּֽעַל) wife (בְּעֻ֥לַת)’ [Table].	But God appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman (‘iššâ, האשה) you have taken (lāqaḥ, לקחת), for she is someone else’s (baʿal, בעל) wife (bāʿal, בעלת).”	And God came in to Abimelech in his sleep during the night and said, “Look, you are about to die by reason of the woman (τῆς γυναικός) whom you have taken (ἔλαβες), whereas she is married (συνῳκηκυῗα) to a man (ἀνδρί)” [Table].	And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman (τῆς γυναικός), whom thou hast taken (ἔλαβες), whereas she has lived (συνῳκηυῖα) with a husband (ἀνδρί).
Now Abimelech had not come near (קָרַ֖ב) her; and he said: ‘L-rd, wilt Thou slay even a righteous nation?	Now Abimelech had not gone near (qāraḇ, קרב) her. He said, “Lord, would you really slaughter an innocent nation?	Now Abimelech had not touched (ἥψατο) her, and he said, “Lord, will you destroy an unwitting and righteous nation?	But Abimelech had not touched (ἥψατο) her, and he said, Lord, wilt thou destroy an ignorantly [sinning] and just nation?
Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’	Did Abraham not say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this with a clear conscience and with innocent hands!”	Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.”	Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.”
And G-d said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch (לִנְגֹּ֥עַ) her.	Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch (nāḡaʿ, לנגע) her.	Then God said to him during his sleep, “I too knew that you did this with a pure heart, and I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch (ἅψασθαι) her.	And God said to him in sleep, Yea, I knew that thou didst this with a pure heart, and I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch (ἅψασθαι) her.

Abimelech took (וַיִּקַּ֖ח) Sarah. In the Septuagint the Greek word translated took was ἔλαβε(ν) (a form of λαμβάνω). Abimelech had every intention of making Sarah one of his wives but he had not come near (קָרַ֖ב) her,⁸ he had not touched (ἥψατο, a form of ἅπτω in the middle voice) her.⁹ The Greek word translated sexual relations (ἅπτεσθαι) in 1 Corinthians 7:1b (ESV) was an infinitive form of ἅπτω also in the middle voice. I did not allow you to touch her,¹⁰ God told Abimelech in a dream. The Greek word translated to touch here was ἅψασθαι, another infinitive form of ἅπτω in the middle voice.

The Greek word γυναικὸς (a form of γυνή) was in the genitive case because whether translated wife¹¹ or woman,¹² she is married (συνῳκηκυῗα) to a man (ἀνδρί),¹³ or she has lived (συνῳκηυῖα) with a husband (ἀνδρί).¹⁴ A note (5) in the NET explained that the Hebrew was literally: “and she is owned by an owner.” Though this concept has been misunderstood as abusive authority, I think the Holy Spirit understands it as a man’s responsibility for his wife.

Consider an owner’s responsibility, written in the law, for an ox or bull:

Masoretic Text		Septuagint
Exodus 21:28, 29 (Tanakh)	Exodus 21:28, 29 (NET)	Exodus 21:28, 29 (NETS)	Exodus 21:28, 29 (English Elpenor)
And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner (וּבַ֥עַל) of the ox shall be quit.	“If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner (baʿal, ובעל) of the ox will be acquitted.	Now if a bull gores a man or a woman and he dies, the bull shall be stoned with stones, and its meat shall not be eaten, but the owner (κύριος) of the bull shall not be liable.	And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner (κύριος) of the bull shall be clear.
But if the ox was wont to gore in time past, and warning hath been given to its owner (בִּבְעָלָיו֙), and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner (בְּעָלָ֖יו) also shall be put to death.	But if the ox had the habit of goring, and its owner (baʿal, בבעליו) was warned but he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man (baʿal, בעליו) must be put to death.	But if the bull was prone to gore before yesterday and before the third day and they warn its owner (κυρίῳ) and he does not restrain it and it kills a man or a woman, the bull shall be stoned, and its owner (κύριος) shall die as well.	But if the bull should have been given to goring in former time, and men should have told his owner (κυρίῳ), and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner (κύριος) shall die also.

Husbands, love your¹⁵ wives, as Christ loved the church and gave himself up for her, Paul wrote, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself [Table].¹⁶ The Greek words translated should here are ὀφείλουσιν [καὶ], and love is ἀγαπᾶν, an infinitive form of ἀγαπάω in the present tense: In the same way husbands owe also to love their wives as their own bodies.

Yes, I am asking myself at this very moment if I took ownership of, if I accepted the responsibility for, my wife’s spiritual well-being while we were married. No, I’m not at all happy with the answer. “Find’em, feel’em, fuck’em and forget’em,” was the guiding maxim of the 4F club. It was something I learned in elementary school, not part of the official curriculum but handed down from a classmate’s older brother. And though I scoffed at it in my youth as morally beneath me, in my old age I reckon I’ve lived more nearly in compliance to that odious maxim than to any semblance of Christ-likeness. A feminist is not a godly husband: See to that¹⁷ yourself,¹⁸ was too often my attitude as I was preoccupied with more worldly concerns.

It seems like I understand Paul’s insight in 1 Corinthians 7:1b better, at least grasp its generality better, if I don’t even try to translate his word string into a fluent English sentence: καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι, “beautiful man wife not to touch.” That beauty is obvious in the story of Abraham, Sarah and Abimelech, when a man does not touch another man’s wife. The beauty of God’s intervention to spare both Sarah and Abimelech is beyond compare. I’ll return to that later. Paul described the beauty of a man not touching his own wife for an agreed upon period of time a few verses after this, and the beauty of not taking a wife at all in some verses after that (1 Corinthians 7:28-35 ESV):

But if you do marry,¹⁹ you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world²⁰ as though they had no dealings with it. For the present form of this world is passing away.

I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please²¹ the Lord. But the married man is anxious about worldly things, how to please²² his wife, and his interests are divided.²³ And the unmarried or betrothed woman²⁴ is anxious about the things of the Lord, how to be holy in body²⁵ and spirit.²⁶ But the married woman is anxious about worldly things, how to please²⁷ her husband. I say this for your own benefit,²⁸ not to lay any restraint upon you, but to promote good order and to secure your undivided devotion²⁹ to the Lord.

I’ve discounted this entire chapter way too much: the appointed time has grown very short spoke to me of the return of Christ. I couldn’t calculate how Paul might have amended his words if he had known that I would still be waiting in the fall of 2023, and so I failed to pay enough attention to what is actually written here. Now, as I approach my seventieth birthday my appointed time has grown very short and my attention is more focused, perhaps, than in the past. There are things to consider about συνεσταλμένος, the Greek word translated very short, a participle of the verb συστέλλω in the perfect tense. But for the moment I’d rather consider and address something else.

Paul’s assumptions about the beautiful preoccupations of an unmarried man and an unmarried or betrothed woman were not made regarding those who are born of the flesh of Adam only. His words are folly to those who are perishing.³⁰ That which is born of the flesh is flesh,³¹ Jesus explained to Nicodemus. “None is righteous,” Paul wrote of those born only of the flesh of Adam, “no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one [Table]. Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips. Their mouth is full of curses and bitterness. Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known. There is no fear of God before their eyes.”³²

In this letter Paul addressed those who were born, not only of the flesh of Adam but, from above as well, by the Spirit (1 Corinthians 1:4-9 ESV):

I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge—even as the testimony about Christ was confirmed among you—so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

I say: “I’ve lived more nearly in compliance to that odious [4F club] maxim than to any semblance of Christ-likeness.” But Paul wrote that, our Lord Jesus Christ…will sustain you to the end, guiltless in the day of our Lord Jesus Christ.³³ The Greek word translated will sustain was βεβαιώσει, a 3^rd person singular form of βεβαιόω in the future tense, active voice and indicative mood: “to establish, strengthen, stabilize, make firm, confirm, secure, warrant, make good.” The word translated you was the plural ὑμᾶς, so I assume Paul meant individuals rather than the Corinthian church as a singular collective.

Everything I’m complaining about in my self-assessment happened after I said a sinner’s prayer to Jesus. Some of it after I returned from atheism. What hurts the most is the more recent events in my forties and fifties when I thought I was doing better. At the very time when 1 Corinthians 7 and Ephesians 5 should have been my daily meditation, I ignored them and became anxious about worldly things, how to please [my] wife,³⁴ and I should’ve known better—but, clearly, I didn’t. During this study, as my failure to understand the love owed to my wife was brought to my attention (how many years after the fact?), I moaned, “Why don’t You just kill me, and be done with it?”

That wouldn’t really accomplish anything from God’s perspective: for all live to him.³⁵ So I suck it up and appropriate Paul’s words as my own, finding hope and comfort (even fellowship) in them (1 Timothy 1:15, 16 ESV):

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life [Table].

I left a sermon on the first chapter of 1 Peter recently, disgruntled. Peter is not my favorite writer, though my Pastor is beginning to help overcome that antipathy in me. The text was: Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.³⁶ I left the worship service that afternoon mumbling something about, “pie in the sky bye and bye.” It took me a day or so to put my disgruntled feelings into words.

But when I finally expressed myself honestly…

No, thank you. I’ll put my hope fully on the grace that is brought to me new every morning, the fruit of Your Spirit: Your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

…the Lord’s answer was immediate:

Why do you hope for what you already see?

There wasn’t much left for me to say:

Duh, because I’m an idiot?

And so He corrected my misunderstanding.

Any time I compare myself to Jesus, I come up short. And the appointed time has grown very short³⁷ for that gap to be closed before I see Him face to face. Here is real hope: to set [my] hope fully on the grace that will be brought to [me] at the revelation of Jesus Christ. For now, I keep following Him through the Scripture, all too aware that those who have suffered the most from this gap are those whom I have loved and continue to love (e.g., because I do it so poorly).

I’ll pick this up in another essay. The table mentioned above follows.

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

Tables comparing Genesis 20:2; 20:4; 20:5; 20:6; Exodus 21:28 and 21:29 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 20:2; 20:4; 20:5; 20:6; Exodus 21:28 and 21:29 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 7:7; Ephesians 5:25; Matthew 27:4; 1 Corinthians 7:28 and 7:31-35 in the NET and KJV follow.

Genesis 20:2 (Tanakh)	Genesis 20:2 (KJV)	Genesis 20:2 (NET)
And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.	And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.	Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Genesis 20:2 (Septuagint BLB)	Genesis 20:2 (Septuagint Elpenor)
εἶπεν δὲ Αβρααμ περὶ Σαρρας τῆς γυναικὸς αὐτοῦ ὅτι ἀδελφή μού ἐστιν ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μού ἐστιν μήποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως δι᾽ αὐτήν ἀπέστειλεν δὲ Αβιμελεχ βασιλεὺς Γεραρων καὶ ἔλαβεν τὴν Σαρραν	εἶπε δὲ ῾Αβραὰμ περὶ Σάρρας τῆς γυναικὸς αὐτοῦ, ὅτι ἀδελφή μου ἐστίν· ἐφοβήθη γὰρ εἰπεῖν ὅτι γυνή μου ἐστί, μή ποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως δι᾿ αὐτήν. ἀπέστειλε δὲ ᾿Αβιμέλεχ, βασιλεὺς Γεράρων, καὶ ἔλαβε τὴν Σάρραν
Genesis 20:2 (NETS)	Genesis 20:2 (English Elpenor)
And Abraam said of his wife Sarra, “She is my sister,” lest perhaps the men of the city kill him on her account. Then Abimelech king of Gerara sent and took Sarra.	And Abraam said concerning Sarrha his wife, She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. So Abimelech king of Gerara sent and took Sarrha.

Genesis 20:4 (Tanakh)	Genesis 20:4 (KJV)	Genesis 20:4 (NET)
Now Abimelech had not come near her; and he said: ‘L-rd, wilt Thou slay even a righteous nation?	But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?	Now Abimelech had not gone near her. He said, “Lord, would you really slaughter an innocent nation?

Genesis 20:4 (Septuagint BLB)	Genesis 20:4 (Septuagint Elpenor)
Αβιμελεχ δὲ οὐχ ἥψατο αὐτῆς καὶ εἶπεν κύριε ἔθνος ἀγνοοῦν καὶ δίκαιον ἀπολεῖς	᾿Αβιμέλεχ δὲ οὐχ ἥψατο αὐτῆς καὶ εἶπε· Κύριε, ἔθνος ἀγνοοῦν καὶ δίκαιον ἀπολεῖς
Genesis 20:4 (NETS)	Genesis 20:4 (English Elpenor)
Now Abimelech had not touched her, and he said, “Lord, will you destroy an unwitting and righteous nation?	But Abimelech had not touched her, and he said, Lord, wilt thou destroy an ignorantly [sinning] and just nation?

Genesis 20:5 (Tanakh)	Genesis 20:5 (KJV)	Genesis 20:5 (NET)
Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’	Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this.	Did Abraham not say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this with a clear conscience and with innocent hands!”

Genesis 20:5 (Septuagint BLB)	Genesis 20:5 (Septuagint Elpenor)
οὐκ αὐτός μοι εἶπεν ἀδελφή μού ἐστιν καὶ αὐτή μοι εἶπεν ἀδελφός μού ἐστιν ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν ἐποίησα τοῦτο	οὐκ αὐτός μοι εἶπεν, ἀδελφή μου ἐστί; καὶ αὕτη μοι εἶπεν, ἀδελφός μου ἐστίν; ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν ἐποίησα τοῦτο
Genesis 20:5 (NETS)	Genesis 20:5 (English Elpenor)
Did not he himself say to me, ‘She is my sister’? And she herself said to me, ‘He is my brother’. I did this with a pure heart and righteousness of hands.”	Said he not to me, She is my sister, and said she not to me, He is my brother? with a pure heart and in the righteousness of my hands have I done this.

Genesis 20:6 (Tanakh)	Genesis 20:6 (KJV)	Genesis 20:6 (NET)
And G-d said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.	And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.	Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch her.

Genesis 20:6 (Septuagint BLB)	Genesis 20:6 (Septuagint Elpenor)
εἶπεν δὲ αὐτῷ ὁ θεὸς καθ᾽ ὕπνον κἀγὼ ἔγνων ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο καὶ ἐφεισάμην ἐγώ σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ ἕνεκεν τούτου οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς	λίγο εἶπε δὲ αὐτῷ ὁ Θεὸς καθ᾿ ὕπνον· κἀγὼ ἔγνων ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο, καὶ ἐφεισάμην σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ· ἕνεκα τούτου οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς
Genesis 20:6 (NETS)	Genesis 20:6 (English Elpenor)
Then God said to him during his sleep, “I too knew that you did this with a pure heart, and I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch her.	And God said to him in sleep, Yea, I knew that thou didst this with a pure heart, and I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch her.

Exodus 21:28 (Tanakh)	Exodus 21:28 (KJV)	Exodus 21:28 (NET)
And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.	If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.	“If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.

Exodus 21:28 (Septuagint BLB)	Exodus 21:28 (Septuagint Elpenor)
ἐὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ λίθοις λιθοβοληθήσεται ὁ ταῦρος καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται	᾿Εὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ, λίθοις λιθοβοληθήσεται ὁ ταῦρος, καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ· ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται
Exodus 21:28 (NETS)	Exodus 21:28 (English Elpenor)
Now if a bull gores a man or a woman and he dies, the bull shall be stoned with stones, and its meat shall not be eaten, but the owner of the bull shall not be liable.	And if a bull gore a man or woman and they die, the bull shall be stoned with stones, and his flesh shall not be eaten; but the owner of the bull shall be clear.

Exodus 21:29 (Tanakh)	Exodus 21:29 (KJV)	Exodus 21:29 (NET)
But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.	But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.	But if the ox had the habit of goring, and its owner was warned but he did not take the necessary precautions, and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Exodus 21:29 (Septuagint BLB)	Exodus 21:29 (Septuagint Elpenor)
ἐὰν δὲ ὁ ταῦρος κερατιστὴς ᾖ πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης καὶ διαμαρτύρωνται τῷ κυρίῳ αὐτοῦ καὶ μὴ ἀφανίσῃ αὐτόν ἀνέλῃ δὲ ἄνδρα ἢ γυναῖκα ὁ ταῦρος λιθοβοληθήσεται καὶ ὁ κύριος αὐτοῦ προσαποθανεῖται	ἐὰν δὲ ὁ ταῦρος κερατιστὴς ᾖ πρὸ τῆς χθὲς καὶ πρὸ τῆς τρίτης, καὶ διαμαρτύρωνται τῷ κυρίῳ αὐτοῦ, καὶ μὴ ἀφανίσῃ αὐτόν, ἀνέλῃ δὲ ἄνδρα ἢ γυναῖκα, ὁ ταῦρος λιθοβοληθήσεται καὶ ὁ κύριος αὐτοῦ προσαποθανεῖται
Exodus 21:29 (NETS)	Exodus 21:29 (English Elpenor)
But if the bull was prone to gore before yesterday and before the third day and they warn its owner and he does not restrain it and it kills a man or a woman, the bull shall be stoned, and its owner shall die as well.	But if the bull should have been given to goring in former time, and men should have told his owner, and he have not removed him, but he should have slain a man or woman, the bull shall be stoned, and his owner shall die also.

1 Corinthians 7:7 (NET)	1 Corinthians 7:7 (KJV)
I wish that everyone was as I am. But each has his own gift from God, one this way, another that.	For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

1 Corinthians 7:7 (NET Parallel Greek)	1 Corinthians 7:7 (Stephanus Textus Receptus)	1 Corinthians 7:7 (Byzantine Majority Text)
θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως	θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως	θελω γαρ παντας ανθρωπους ειναι ως και εμαυτον αλλ εκαστος ιδιον χαρισμα εχει εκ θεου ος μεν ουτως ος δε ουτως

Ephesians 5:25 (NET)	Ephesians 5:25 (KJV)
Husbands, love your wives just as Christ loved the church and gave himself for her	Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Ephesians 5:25 (NET Parallel Greek)	Ephesians 5:25 (Stephanus Textus Receptus)	Ephesians 5:25 (Byzantine Majority Text)
Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς	οι ανδρες αγαπατε τας γυναικας εαυτων καθως και ο χριστος ηγαπησεν την εκκλησιαν και εαυτον παρεδωκεν υπερ αυτης	οι ανδρες αγαπατε τας γυναικας εαυτων καθως και ο χριστος ηγαπησεν την εκκλησιαν και εαυτον παρεδωκεν υπερ αυτης

Matthew 27:4 (NET)	Matthew 27:4 (KJV)
saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”	Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

Matthew 27:4 (NET Parallel Greek)	Matthew 27:4 (Stephanus Textus Receptus)	Matthew 27:4 (Byzantine Majority Text)
λέγων· ἥμαρτον παραδοὺς αἷμα \|ἀθῷον\|. οἱ δὲ εἶπαν· τί πρὸς ἡμᾶς; σὺ ὄψῃ	λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει	λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει

1 Corinthians 7:28 (NET)	1 Corinthians 7:28 (KJV)
But if you marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face difficult circumstances, and I am trying to spare you such problems.	But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

1 Corinthians 7:28 (NET Parallel Greek)	1 Corinthians 7:28 (Stephanus Textus Receptus)	1 Corinthians 7:28 (Byzantine Majority Text)
ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες, καὶ ἐὰν γήμῃ \|ἡ\| παρθένος, οὐχ ἥμαρτεν· θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι	εαν δε και γημης ουχ ημαρτες και εαν γημη η παρθενος ουχ ημαρτεν θλιψιν δε τη σαρκι εξουσιν οι τοιουτοι εγω δε υμων φειδομαι	εαν δε και γημης ουχ ημαρτες και εαν γημη η παρθενος ουχ ημαρτεν θλιψιν δε τη σαρκι εξουσιν οι τοιουτοι εγω δε υμων φειδομαι

1 Corinthians 7:31-35 (NET)	1 Corinthians 7:31-35 (KJV)
those who use the world as though they were not using it to the full. For the present shape of this world is passing away.	And they that use this world, as not abusing it: for the fashion of this world passeth away.

1 Corinthians 7:31 (NET Parallel Greek)	1 Corinthians 7:31 (Stephanus Textus Receptus)	1 Corinthians 7:31 (Byzantine Majority Text)
καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου	και οι χρωμενοι τω κοσμω τουτω ως μη καταχρωμενοι παραγει γαρ το σχημα του κοσμου τουτου	και οι χρωμενοι τω κοσμω τουτω ως μη καταχρωμενοι παραγει γαρ το σχημα του κοσμου τουτου

And I want you to be free from concern. An unmarried man is concerned about the things of the Lord, how to please the Lord.

But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

1 Corinthians 7:32 (NET Parallel Greek)	1 Corinthians 7:32 (Stephanus Textus Receptus)	1 Corinthians 7:32 (Byzantine Majority Text)
Θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ·	θελω δε υμας αμεριμνους ειναι ο αγαμος μεριμνα τα του κυριου πως αρεσει τω κυριω	θελω δε υμας αμεριμνους ειναι ο αγαμος μεριμνα τα του κυριου πως αρεσει τω κυριω

But a married man is concerned about the things of the world, how to please his wife,

But he that is married careth for the things that are of the world, how he may please his wife.

1 Corinthians 7:33 (NET Parallel Greek)	1 Corinthians 7:33 (Stephanus Textus Receptus)	1 Corinthians 7:33 (Byzantine Majority Text)
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί	ο δε γαμησας μεριμνα τα του κοσμου πως αρεσει τη γυναικι	ο δε γαμησας μεριμνα τα του κοσμου πως αρεσει τη γυναικι

and he is divided. An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband.

There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

1 Corinthians 7:34 (NET Parallel Greek)	1 Corinthians 7:34 (Stephanus Textus Receptus)	1 Corinthians 7:34 (Byzantine Majority Text)
καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία \|καὶ\| τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί	μεμερισται η γυνη και η παρθενος η αγαμος μεριμνα τα του κυριου ινα η αγια και σωματι και πνευματι η δε γαμησασα μεριμνα τα του κοσμου πως αρεσει τω ανδρι	μεμερισται και η γυνη και η παρθενος η αγαμος μεριμνα τα του κυριου ινα η αγια και σωματι και πνευματι η δε γαμησασα μεριμνα τα του κοσμου πως αρεσει τω ανδρι

I am saying this for your benefit, not to place a limitation on you, but so that without distraction you may give notable and constant service to the Lord.

And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

1 Corinthians 7:35 (NET Parallel Greek)	1 Corinthians 7:35 (Stephanus Textus Receptus)	1 Corinthians 7:35 (Byzantine Majority Text)
τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως	τουτο δε προς το υμων αυτων συμφερον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπροσεδρον τω κυριω απερισπαστως	τουτο δε προς το υμων αυτων συμφερον λεγω ουχ ινα βροχον υμιν επιβαλω αλλα προς το ευσχημον και ευπροσεδρον τω κυριω απερισπαστως

Christianity, Part 12

Back to Christianity, Part 13

¹ John 12:32 (ESV)

² The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

³ The NET parallel Greek text had the conjunction ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ᾽.

⁴ The NET parallel Greek text and NA²⁸ had the article ὁ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun ος.

⁵ The NET parallel Greek text and NA²⁸ had the article ὁ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun ος.

⁶ 1 Corinthians 7:1a (ESV) Table

⁷ “Pagan religions of the ancient Mediterranean,” celibacy, Britannica

⁸ Genesis 20:4 (Tanakh)

⁹ Genesis 20:4 (NETS, English Elpenor)

¹⁰ Genesis 20:6 (NETS)

¹¹ Genesis 20:2 (NETS, English Elpenor)

¹² Genesis 20:3 (NETS, English Elpenor) Table

¹³ Genesis 20:3b (NETS) Table

¹⁴ Genesis 20:3b (English Elpenor) Table

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εαυτων here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ Ephesians 5:25-28 (ESV)

¹⁷ The NET parallel Greek text and NA²⁸ had ὄψῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οψει (KJV: see…to that).

¹⁸ Matthew 27:4b (NASB)

¹⁹ The NET parallel Greek text and NA²⁸ had γαμήσῃς here, where the Stephanus Textus Receptus and Byzantine Majority Text had γημης (KJV: thou marry).

²⁰ The NET parallel Greek text and NA²⁸ had τὸν κόσμον here in the accusative case, where the Stephanus Textus Receptus and Byzantine Majority Text had τω κοσμω τουτω (KJV: this world) in the dative case.

²¹ The NET parallel Greek text and NA²⁸ had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: he may please) in the indicative mood and future tense.

²² The NET parallel Greek text and NA²⁸ had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: he may please) in the indicative mood and future tense.

²³ The NET parallel Greek text and NA²⁸ had καὶ μεμέρισται (NET: and he is divided) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply μεμερισται (KJV: There is difference also between).

²⁴ The NET parallel Greek text and NA²⁸ had καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (NET: An unmarried woman or a virgin) here, where the Stephanus Textus Receptus and Byzantine Majority Text had η γυνη και η παρθενος η αγαμος (KJV: a wife and a virgin. The unmarried woman).

²⁵ The NET parallel Greek text and NA²⁸ had the article τῷ preceding body. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁶ The NET parallel Greek text and NA²⁸ had the article τῷ preceding spirit. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁷ The NET parallel Greek text and NA²⁸ had ἀρέσῃ here in the subjunctive mood and aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had αρεσει (KJV: she may please) in the indicative mood and future tense.

²⁸ The NET parallel Greek text and NA²⁸ had the noun σύμφορον here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμφερον (KJV: profit), a participle of the verb συμφέρω.

²⁹ The NET parallel Greek text and NA²⁸ had εὐπάρεδρον here, a form of εὐπάρεδρος, where the Stephanus Textus Receptus and Byzantine Majority Text had ευπροσεδρον (KJV: that ye may attend upon), a form of εὐπρόσεδρος.

³⁰ 1 Corinthians 1:18b (ESV)

³¹ John 3:6a (ESV)

³² Romans 3:10b-18 (ESV)

³³ 1 Corinthians 1:7b, 8 (ESV)

³⁴ 1 Corinthians 7:33b (ESV)

³⁵ Luke 20:38b (ESV)

³⁶ 1 Peter 1:13 (ESV)

³⁷ 1 Corinthians 7:29a (ESV)

Young, Virginal or Single

Posted on October 31, 2012 by admin

In Romans, Part 30 I said that sexual desire for someone other than my wife was like a distant early warning system, alerting me to which I was asserting control. Things may not be so clear, however, for the young, virginal or single. Simply put, how does one distinguish between the sexual desire that is of the flesh and sexual desire for a spouse-to-be?

Paul wrote, If anyone thinks he is acting inappropriately (ἀσχημονεῖν, a form of ἀσχημονέω)^[1] toward his virgin, if she is past the bloom of youth and it seems necessary (ὀφείλει, a form of ὀφείλω),^[2] he should do what he wishes (θέλει, a form of θέλω);^[3] he does not sin. Let them marry (γαμείτωσαν, a form of γαμέω).^[4] So if a man (Paul seems to be addressing men) thinks his kissing, fondling, whatever, is inappropriate toward a virgin… (And I wouldn’t get too carried away with the technicality virgin.) If a man thinks his kissing, fondling, whatever is inappropriate toward a woman he has not married… The word translated thinks he is acting inappropriately here is the same word translated rude in [Love] is not rude (ἀσχημονεῖ, another form of ἀσχημονέω), it is not self-serving, it is not easily angered or resentful.^[5]

If she is past the bloom of youth, in other words, she is not too young, and it seems necessary (ὀφείλει, a form of ὀφείλω)… I realize, on the surface of things, this reads like the man alone makes this decision. But here with Paul’s reprise of a woman’s sexual rights, or a sexual debt owed to the woman (A husband should give to his wife her sexual rights [ὀφειλὴν, a form of ὀφειλή])^[6] that superficial reading comes most profoundly into question. Once a woman has decided that she is owed sexual gratification there is not much a man can do about it but marry her or drop her hard. I hope it is clear that the third option, to take advantage of her sexually and then drop her hard, is of the flesh.

Paul made no secret of the fact that he preferred that men remain single, An unmarried (ἄγαμος)^[7] man is concerned about the things of the Lord, how to please the Lord. But a married (γαμήσας, another form of γαμέω) man is concerned about the things of the world, how to please his wife, and he is divided.^[8] I wish (θέλω) that everyone was as I am, he wrote. But each has his own gift from God, one this way, another that.^[9] In the next verse of instruction to the unmarried it seems on the surface that Paul has stacked the deck in favor of remaining single, but as I examine his word choices in detail I think the opposite is actually the case, so that no one but those gifted by God to do so choose to remain single.

But the man who is firm (ἕστηκεν, a form of ἵστημι)^[10] in his commitment (ἑδραῖος),^[11] and is under (ἔχων, a form of ἔχω)^[12] no necessity (ἀνάγκην, a form of ἀναγκή)^[13] but has (ἔχει, another form of ἔχω) control (ἐξουσίαν, a form of ἐξουσία)^[14] over his will (θελήματος, a form of θέλημα),^[15] and has decided (κέκρικεν, a form of κρίνω)^[16] in his own mind (καρδίᾳ, a form of καρδία)^[17] to keep (τηρεῖν, a form of τηρέω)^[18] his own virgin, does well (καλῶς; literally, “beautifully“).^[19]

The phrase firm in his commitment (to stand immovable) is fairly clear even in English as an allusion to an erection. Paul wanted men to really grapple with the caliber of commitment required. Then, and is under (literally, having) no necessity, hearkens back to verse 2, because of πορνείας (a form of πορνεία),^[20] let each man have (ἐχέτω, another form of ἔχω) his own wife.^[21] Though necessity here might refer to a pregnancy, I’m convinced that Paul would say that that man’s choice to marry was already made. It is the same word (ἀνάγκην, a form of ἀναγκή) Paul used in verse 26, Because of the impending crisis (τὴν ἐνεστῶσαν ἀνάγκην) I think it best for you to remain as you are.^[22] In the NKJV the same phrase was translated the present distress. The allusion now is to a painful erection.

So I have a man who is 1) firm in his commitment, 2) has no necessity or distress concerning that commitment, but 3) has control (ἐξουσίαν, a form of ἐξουσία) over his will (θελήματος, a form of θέλημα). This hearkens back to the ἐξουσιάζει that the wife has over her husband’s body: it is not the husband who has the rights (ἐξουσιάζει, a form of ἐξουσιάζω)^[23] to his own body (σώματος, a form of σῶμα),^[24] but the wife.^[25] In other words, this particular woman has not crept very deeply into this particular man’s mind, or heart as the case may be. And, 4) he has decided (κέκρικεν, a form of κρίνω; judged) in his own mind (καρδίᾳ, a form of καρδία; literally, heart) to keep (τηρεῖν, a form of τηρέω) his own virgin.

It sounds as if the man has decided to keep the woman a virgin, but I think there is more to τηρεῖν (a form of τηρέω) than that. He will keep her, provide for her maintenance and support, love her, care for her (perhaps live with her) in every way a man would keep a wife, except that he will not have sexual relations with her. And how firm in his commitment will he remain, without painful distress, having control over his will? That, I think, is more what Paul had in mind here, so that the one who dared such a thing did it with the power of God and, at very least, the acquiescence of his beloved, if not her full participation and support.

I have played a lot of weddings in my life, for the ceremony, not the party after. I have heard the jokes by priests, pastors and preachers at the rehearsal, that “this isn’t the real thing.” I was close enough to one of those pastors to actually get at what he meant. He hated wedding rehearsals, not because it was another night away from his family without pay, but because he feared that the young couple would be so carried away by the rehearsal that they would have sex (with each other) twenty-four hours too soon. I didn’t know what to make of that at the time. Now I wish to say clearly that I think it is part of the religious mind. It is exactly the same species of religious thought as the one who supposes that he is free of the sin of adultery because his serial sexual relationships were never blessed by a priest, pastor or rabbi.

^[4] 1 Corinthians 7:36 (NET)

^[5] 1 Corinthians 13:5 (NET)

^[6] 1 Corinthians 7:3a (NET)

^[8] 1 Corinthians 7:32-34a (NET)

^[9] 1 Corinthians 7:7 (NET)

^[19] 1 Corinthians 7:37 (NET)

^[21] 1 Corinthians 7:2a (NKJV)

^[22] 1 Corinthians 7:26 (NET)

^[25] 1 Corinthians 7:4b (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: 1 Corinthians 7:7

Christianity, Part 13

Christianity, Part 12

Christianity, Part 11

Young, Virginal or Single