Tag Archives: Acts 5:30-31

Christianity, Part 5

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There are 6 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ll consider these in detail.

There were some present at that very time who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all (πάντας, a form of πᾶς) the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all (πάντας, a form of πᾶς) the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish” [Table].2

The first occurrence of πάντας was limited by the other Galileans. The next was limited by the others who lived in Jerusalem at the time that the tower in Siloam fell. Both occurrences of πάντες were limited by ἐὰν μὴ (unless) μετανοῆτε (you repent). These are four examples of how Jesus’ used two forms of πᾶς (πάντας and πάντες) when He intended to limit them.

I’ll take a few moments to consider whether the necessity of repentance raises any objection to Jesus’ promise: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.3 I have not come to call the righteous, Jesus said, but sinners to repentance (μετάνοιαν, a form of μετάνοια).4 This is one way Jesus understood his mission to save the world. After his resurrection He reiterated this aspect of his mission (Luke 24:44-47 ESV):

“These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” [Table]. Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance (μετάνοιαν, a form of μετάνοια) for the forgiveness of sins should be proclaimed in his name to all5 nations, beginning from Jerusalem” [Table].

Peter and the apostles6 also proclaimed this message about Jesus’ mission when questioned by the high priest (Acts 5:30, 31 ESV):

The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give (δοῦναι, a form of δίδωμι) repentance (μετάνοιαν, a form of μετάνοια) to Israel and forgiveness of sins [Table].

When the circumcision party [in Jerusalem] criticized [Peter], saying [Table], “You went to uncircumcised men and ate with them,”7 Peter explained (Acts 11:15-18 ESV):

As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted (ἔδωκεν, another form of δίδωμι) repentance (μετάνοιαν. a form of μετάνοια) that leads to life” [Table].

Paul instructed Timothy (2 Timothy 2:22-26 ESV):

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but8 kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness.9 God may perhaps grant10 them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

Translating τοὺς ἀντιδιατιθεμένους his opponents (ESV) or opponents (NET) misses a beautiful nuance the translators of the KJV captured better with those that oppose themselves. The Greek word ἀντιδιατιθεμένους is a participle of the verb ἀντιδιατίθημι in the middle/passive voice.

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).11

While τοὺς ἀντιδιατιθεμένους may “be opposed” to Timothy’s teaching about Jesus Christ, to be opponents or his opponents should probably be reserved for the active voice.

Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.12

Here is the beautiful part: Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.13 When Paul recounted Saul’s encounter with the resurrected, ascended and glorified Christ, he quoted Jesus’ words: Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.14 The ESV translation of σκληρόν σοι, It is hard for you, is virtually identical to the KJV, it is hard for thee. It is hard for us, good church folk, not to hear Jesus’ judge Saul for harming other good church folk. But σοι is in the dative case, so “hard to you” is probably the most literal translation.

The translators of NET caught the flavor of Paul’s recollection of Jesus’ words σκληρόν σοι better: You are hurting yourself. Jesus knows the relentless power of drawing all to Himself. He would never encourage anyone to hold out for a personal appearance. That’s not the point of the story. Rather, pay more attention to the goads as they happen. And by all means, don’t avoid the Bible or Bible teaching, especially when you know that the goads come more frequently then.

At any rate, it makes sense to me that Paul, born anew (ἄνωθεν) from Saul’s encounter with the glorified Christ, wrote τοὺς ἀντιδιατιθεμένους to Timothy, and understood these words as, those that oppose themselves. What was more difficult to wrap my head around was, God may perhaps grant them repentance leading to a knowledge of the truth…15 That didn’t seem to carry any consciousness of Jesus’ promise to draw all to Himself.

The Greek word translated perhaps was μήποτε. The word translated may…grant was δῴη in the NET parallel Greek text and NA28, or δω in the Stephanus Textus Receptus and Byzantine Majority Text. Both are forms of δίδωμι: “to give (something) to (someone); to deliver and provide; to grant, bestow, impart.” The verb δω is in the subjunctive mood, but δῴη is in the optative mood.

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.16

Either way, this is not an artifact of translating a verb in the subjunctive mood in a result clause into English. In fact, Paul seems to have gone out of his way to ensure that God granting repentance to those that oppose themselves is not the result of Timothy’s kindness to everyone (πάντας), his ability to teach, his patient enduring of evil, nor correcting his opponents with gentleness. Rather, it is God’s kindness [that] leads you to repentance.17

The Greek word translated leads above was ἄγει an active form of ἄγω in the present tense and indicative mood:

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.18

[D]o you have contempt for the wealth of his kindness, forbearance, and patience, Paul asked those who judge others, and yet do not know that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια)?19 The Lord is not slow to fulfill his promise as some count slowness, Peter wrote, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).20 Repentance, too, seems to be part of Jesus drawing all to Himself rather than an objection to it.

The next occurrence of πάντας follows (Luke 13:28 ESV):

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (πάντας, a form of πᾶς) the prophets in the kingdom of God but you yourselves cast out.

Here Jesus limited πάντας by the prophets (τοὺς προφήτας), but I can’t just brush this verse aside without considering the whole passage (Luke 13:22-30 ESV):

[Jesus] went on his way through towns and villages, teaching and journeying toward Jerusalem.21 And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door.22 For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord,23 open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers24 of evil!’25 In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.”

And someone said to Jesus, κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι. The most literal understanding I can arrive at is: “Lord, if few the saved.” Since Jesus’ answer included not only πολλοί (a form of πολύς) but ἰσχύσουσιν (a form of ἰσχύω), it seems remotely possible the question was whether the saved were puny or weak. But that doesn’t mitigate the fear engendered by this answer.

The participle σῳζόμενοι used as an adjective here might alleviate some of that fear, however, since it is in the present tense. If this were a divine command, I would probably take the present tense in a now and forever sort of way. In a question from the mouth of a human being I feel fairly secure limiting the scope of the present tense to the questioner’s moment in time.

Strive to enter through the narrow door, Jesus’ answer began: ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας [or, πυλης]. The Greek word ἀγωνίζεσθε (a form of ἀγωνίζομαι) means: “to compete for a prize; to engage in battle; to struggle; to fight; to labour fervently; to strive; to exert; to accomplish.” It is an imperative from Jesus’ lips in the present tense, which I do tend to take in a now and forever sort of way. But it doesn’t have quite the same ring as, “Believe in the Lord Jesus,26 and you will be saved, you and your household.”27

For many…will seek to enter and will not be able, Jesus continued: ὅτι πολλοί…ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. The Greek paints a fairly vivid word picture of a crowd of people doing whatever to one another to stampede through a narrow opening. For many…οὐκ ἰσχύσουσιν (a form of ἰσχύω), will not “have power, be competent, be able; be successful; be capable, confident; be in possession of one’s powers, be in good health; be strong, be mighty; make strenuous efforts, endeavour; have meaning, be valid; be strong (physically), have power, prevail, have strength.”

To make matters worse, the clock is ticking: When once the master of the house has risen and shut the door… This reminds me of the proverb, “I don’t have to outrun the bear, I just have to outrun you.”28 I should point out that door (θύραν, a form of θύρα) here is a different word from the narrow door/strait gate (πυλης, a form of πύλη) through which people are crowding in the Stephanus Textus Receptus and Byzantine Majority Text. The NET parallel Greek text and NA28 had θύρας (another form of θύρα) for the narrow door through which Jesus commanded these people to enter.

So, when I consider that the master of the house rises to shut this narrow door at some point in time, I should also be mindful of the possibility that Jesus had a different door in mind. The NA27 is essentially equivalent29 to the NET parallel Greek text. In 2 Timothy 2:24 (footnote 8), for instance, the word but was ἀλλὰ in the NET parallel Greek text (NA27) and ἀλλ’ in NA28, the Stephanus Textus Receptus and Byzantine Majority Text. That means to me that the editors of NA27 agreed that ἀλλὰ was more original. Later, in NA28 the editors reverted back to ἀλλ’ in agreement once again with most of the received texts.

The difference between ἀλλὰ and ἀλλ’ is insignificant. Both translate but. The difference between θύραν and πυλης might be significant and might not. Could Jesus use two different words that mean door to refer to the same door? Sure. If He used two different words could He have meant two different doors? Sure. The agreement of the texts of NA27 and NA28 means that two groups of editors agreed that θύρας was more original for the narrow door, and that Jesus used the same root word (θύρα) for the shut door. But that doesn’t say anything about what the editors of NA29 might decide. So, I try to keep an open mind.

I’ll pick this up in another essay. Tables comparing the Greek of 2 Timothy 2:24, 25; Luke 13:22; 13:24, 25; 13:27 and Acts 16:31 in the NET and KJV follow.

2 Timothy 2:24, 25 (NET)

2 Timothy 2:24, 25 (KJV)
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

2 Timothy 2:24 (NET Parallel Greek)

2 Timothy 2:24 (Stephanus Textus Receptus)

2 Timothy 2:24 (Byzantine Majority Text)
δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον
correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2 Timothy 2:25 (NET Parallel Greek)

2 Timothy 2:25 (Stephanus Textus Receptus)

2 Timothy 2:25 (Byzantine Majority Text)
ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας

Luke 13:22 (NET)

Luke 13:22 (KJV)
Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem. And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Luke 13:22 (NET Parallel Greek)

Luke 13:22 (Stephanus Textus Receptus)

Luke 13:22 (Byzantine Majority Text)
Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἱεροσόλυμα και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ

Luke 13:24, 25 (NET)

Luke 13:24, 25 (KJV)
“Exert every effort to enter through the narrow door because many, I tell you, will try to enter and will not be able to. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Luke 13:24 (NET Parallel Greek)

Luke 13:24 (Stephanus Textus Receptus)

Luke 13:24 (Byzantine Majority Text)
ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν
Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’ When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Luke 13:25 (NET Parallel Greek)

Luke 13:25 (Stephanus Textus Receptus)

Luke 13:25 (Byzantine Majority Text)
ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες· κύριε, ἄνοιξον ἡμῖν, καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν· οὐκ οἶδα ὑμᾶς πόθεν ἐστέ αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε

Luke 13:27 (NET)

Luke 13:27 (KJV)
But he will reply, ‘I don’t know where you come from! Go away from me, all you evildoers!’ But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

Luke 13:27 (NET Parallel Greek)

Luke 13:27 (Stephanus Textus Receptus)

Luke 13:27 (Byzantine Majority Text)
καὶ ἐρεῖ λέγων ὑμῖν· οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ᾿ ἐμοῦ πάντες ἐργάται ἀδικίας και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας

Acts 16:31 (NET)

Acts 16:31 (KJV)
They replied, “Believe in the Lord Jesus and you will be saved, you and your household.” And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Acts 16:31 (NET Parallel Greek)

Acts 16:31 (Stephanus Textus Receptus)

Acts 16:31 (Byzantine Majority Text)
οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ σὺ καὶ ὁ οἶκος σου οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου

1 John 12:32 (ESV)

2 Luke 13:1-5 (ESV)

3 John 12:32 (ESV)

4 Luke 5:32 (ESV)

5 Here πάντα, (another form of πᾶς) was limited by τὰ ἔθνη (ESV: nations), if one wants to consider that a limitation.

6 Acts 5:29 (ESV) Table

7 Acts 11:2b, 3 (ESV)

10 The NET parallel Greek text and NA28 had δῴη here, where the Stephanus Textus Receptus and Byzantine Majority Text had δω (KJV: will grant).

13 Acts 8:3 (ESV)

14 Acts 26:14b (ESV) Table

15 2 Timothy 2:25b (NET)

17 Romans 2:4b (NET)

19 Romans 2:4 (NET)

20 2 Peter 3:9 (ESV) Table

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

23 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε κυριε (KJV: Lord, Lord) here, where the NET parallel Greek text and NA28 had simply κυριε.

24 The Stephanus Textus Receptus and Byzantine Majority Text had οι preceding workers (NET: –doers). The NET parallel Greek text and NA28 did not.

25 The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding evil (KJV: iniquity). The NET parallel Greek text and NA28 did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had χριστον (KJV: Christ) here. The NET parallel Greek text and NA28 did not.

27 Acts 16:31 (ESV)

28 From the “Meaning Behind The Proverb ‘I Don’t Have to Outrun The Bear’” on The USC Digital Folklore Archives: “So, the story goes like this. Two men are hiking in the woods, and they see a bear. The bear is really mad, so they start running to get away. The first man says ‘how are we going to outrun this bear?’ and the other guy goes ‘I don’t have to outrun the bear, I just have to outrun you.’”

29 From the Preface to the NET Bible online: Another major change introduced with the Second Beta Edition of the NET Bible was a significant update to the text-critical notes for the New Testament. After the printing of the First Beta Edition, it was suggested to the NET Bible team by the German Bible Society (Deutsche Bibelgesellchaft) in Stuttgart, Germany, that the information in the New Testament tc notes should be standardized to the Nestle-Aland 27th edition text which they publish in conjunction with the Institut für neutestamentliche Textforschung in Münster, Germany. (Prior to this point, the textual evidence in the tc notes had been drawn from NA27, UBS4, and other sources.)

Apostles and Prophets, Part 3

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Lori Eldridge’s[1] argument “Why there are no Apostles today”[2] continued:

The apostles claimed to be eyewitnesses:    

Acts 5:32, Peter and the other apostles stated, “We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.”

Therefore, ALLLLLLL the apostles were eye witnesses to Christ and his Resurrection.

On the surface of it the structure of the sentence in Acts 5:32—we are…and so is—doesn’t sound like the kind of exclusive claim Ms. Eldridge wants to make of it.  But I want to address something else first; namely, the Holy Spirit whom God has given (ἔδωκεν, a form of δίδωμι) to those who obey him.”[3]  The note in the NET reads:  “Those who obey.  The implication, of course, is that the leadership is disobeying God.”  What I object to is the implication that the Holy Spirit has been given as a result of human “obedience.”  And I don’t think Peter was at fault here.

The Greek word translated obey (πειθαρχοῦσιν, a form of πειθαρχέω) is a combination of πείθω:

A primary verb; to convince (by argument, true or false); by analogy to pacify or conciliate (by other fair means); reflexively or passively to assent (to evidence or authority), to rely (by inward certainty)

NET: 1) persuade 1a) to persuade, i.e. to induce one by words to believe 1b) to make friends of, to win one’s favour, gain one’s good will, or to seek to win one, strive to please one 1c) to tranquillise 1d) to persuade unto i.e. move or induce one to persuasion to do something 2) be persuaded 2a) to be persuaded, to suffer one’s self to be persuaded; to be induced to believe: to have faith: in a thing 2a1) to believe 2a2) to be persuaded of a thing concerning a person 2b) to listen to, obey, yield to, comply with 3) to trust, have confidence, be confident

and ἄρχω:

A primary verb; to be first (in political rank or power)

NET: 1) to be chief, to lead, to rule.

It is a reference back to Peter’s response to the council and the high priest[4]: We must obey (πειθαρχεῖν, another form of πειθαρχέω) God rather than people.[5]  And he said this as he refused to heed or be persuaded by the highest religious authority in Israel: We gave you strict orders not to teach in this name.[6]  Had πειθαρχεῖν δεῖ θεῷ been translated “we must trust God as leader” and πειθαρχοῦσιν αὐτῷ as “trust him as leader” we would have a better translation of Peter’s point without inducing him to propound a false concept.  And the Holy Spirit would be seen as the cause of human obedience rather than a reward for good behavior.

The structure of Ms. Eldridge’s argument is: The apostles claimed to be eyewitnesses in Acts 5:32, therefore all the apostles were eye witnesses to Christ and his Resurrection (and none other than eye witnesses can be apostles).  This argument depends on equating eyewitnesses (αὐτόπται, a form of αὐτόπτης) with witnesses (μάρτυρες, a form of μάρτυς) of these things (ρημάτων, a form of ῥῆμα; NET events).  These things (NIV) or events (NET) are specified: The God of our forefathers raised up Jesus, whom you seized and killed by hanging him on a tree.  God exalted him to his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.[7]

Admittedly, translating ρημάτων as things or events makes the relationship to αὐτόπται seem strong, and makes μάρτυρες seem exclusive to that generation.  You killed the Originator (ἀρχηγὸν, a form of ἀρχηγός) of life, Peter said elsewhere, whom God raised (ἤγειρεν, a form of ἐγείρω) from the dead.  To this fact (οὗ, a form of ὅς) we are witnesses (μάρτυρες, a form of μάρτυς)![8]  The apostles saw Jesus seized and killed by hanging him on a tree.  If Peter meant raised from the dead by The God of our forefathers raised up Jesus, the apostles certainly saw Jesus after his resurrection.    But if he meant God exalted him to his right hand as Leader  and Savior, was that something they saw with their eyes (Hebrews 2:6b-9 NET)?

“What is man that you think of him or the son of man that you care for him?  You made him lower than the angels for a little while.  You crowned him with glory and honor.  You put all things under his control.”  For when he put all things under his control, he left nothing outside of his control.  At present we do not yet see (ὁρῶμεν, a form of ὁράω) all things under his control, but we see (βλέπομεν, a form of βλέπω) Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by God’s grace he would experience death on behalf of everyone.

I don’t think we are meant to take we see Jesus as proof that the letter to the Hebrews was penned before Jesus’ ascension.  The apostles did see Jesus taken up[9] (ἀνελήμφθη, a form of ἀναλαμβάνω) into the sky: while they were watching (βλεπόντων, another form of βλέπω), he was lifted up (ἐπήρθη, a form of ἐπαίρω) and a cloud hid him from their sight[10] (ὀφθαλμῶν, a form of ὀφθαλμός) But only Stephen, as he was stoned to death, full of the Holy Spirit, looked intently (ἀτενίσας, a form of ἀτενίζω) toward heaven (οὐρανὸν, a form of οὐρανός) and saw (εἶδεν, a form of εἴδω) the glory of God, and Jesus standing at the right hand of God.[11]  The others must have “seen” this in some other way, similar perhaps to the way they “saw” Jesus give repentance to Israel and forgiveness of sins.

Actually, the word (ρημάτων, a form of ῥῆμα) translated things or events in Acts 5:32 was translated words in: Then the women remembered his words[12] (ρημάτων), and If anyone hears my words (ρημάτων) and does not obey them, I do not judge him.[13]  Had Acts 5:32 been translated—And we are witnesses of these words—it would have been more obvious that the apostles became witnesses by believing what they heard rather than seeing with their eyes.  I could quote many instances of forms of ῥῆμα translated as word or words.  It will be more efficient to look into those which were translated differently.

But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter (ρῆμα, another form of ῥῆμα) may be established.[14]  (This is the third time I am coming to visit you.  By the testimony of two or three witnesses every matter (ρῆμα, another form of ῥῆμα) will be established.[15])  The differences in the various translations prompts the question: What is being established (NET, DNT, NIV, ASV, KJV, NKJV, YLT, NAB), stood upon (DNT, YLT), clarified (TMSG), confirmed (ISVNT), verified (ISVNT, GWT), attested (MSNT), sustained (MSNT), proved true (CEV), upheld (TEV)?  Is it the word (ρῆμα) of the witnesses (μαρτύρων)?  Or is it the brother’s sin?[16]  Or is it both?

A single witness (Septuagint: μάρτυς) may not testify (Septuagint: μαρτυρῆσαι[17]) against another person for any trespass or sin that he commits.  A matter (Hebrew: dâbâr; Septuagint: ῥῆμα) may be legally established only on the testimony of two or three witnesses.[18]  In the context of the original verse Jesus’ quoted, it is fairly clear that the word of the witnesses was being legally established.  The words dâbâr or ῥῆμα might have been translated accusation, but I see no credible reason to translate them matter until I look at the larger context and its implications (Deuteronomy 19:16-19a NET).

If a false witness testifies against another person and accuses him of a crime [Table], then both parties to the controversy must stand before the Lord, that is, before the priests and judges who will be in office in those days [Table].  The judges will thoroughly investigate the matter, and if the witness should prove to be false and to have given false testimony against the accused [Table], you must do to him what he had intended to do to the accused [Table].

Those who malign the Lord (as I have done) for the law’s death penalty for very human offenses never mention this little gem.  The gossip who sees a man sneaking out of the widow’s house in the middle of the night must consider her own jeopardy before accusing them of a capital offense.  And as I begin to argue in my own mind that gossips would never be punished as severely as adulterers, I hear the law addressed directly to judges who would practice such injustice (Deuteronomy 19:19b-21 NET).

In this way you will purge evil from among you [Table].  The rest of the people will hear and become afraid to keep doing such evil [i.e., gossiping, becoming a false witness] among you [Table].  You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot [Table].

The judges had no discretion regarding the sentencing of false witnesses.  It truly is a beautiful law.  Deuteronomy 19:15-21 all but guarantees (as much as any law weakened through the flesh[19] can “guarantee” anything pertaining to human behavior) that only the most flagrant and egregious sins would ever come up for adjudication.  But none of this justifies the translation of dâbâr/ῥῆμα as matter in my mind until I ask, what triggers the investigation of the false witness?

I assume it is the same thing that triggers the procedural acceleration in Mathew 18:16, But if he does not listen (ἀκούσῃ, a form of ἀκούω).  If the accused hears the word of the witnesses, does not accuse them of lying, the matter is legally established…on the testimony of two or three witnesses as a matter of procedure.  The procedure is at its end.  In this sense I can barely justify translating dâbâr/ῥῆμα as matter, with the proviso that it hides the fact from the non-Hebrew-non-Greek-studying English-speaking world that the word of the witnesses was the primary focus and concern of the Word of God.

Given the time and place I came of age I can’t help but wonder if yehôvâh/Jesus, both in the law and in the Gospel of Matthew, hasn’t instituted the most virulent form of thought police ever conceived.  But let me take some of the things, events or words (ρημάτων, a form of ῥῆμα) the apostles “saw” (or heard and believed) seriously (Acts 5:31 NET):

God exalted [Jesus] to his right hand as Leader and Savior, to give repentance to Israel and forgiveness (ἄφεσιν, a form of ἄφεσις) of sins.

The words do not say, God exalted [Jesus] to his right hand as Leader and Savior, to institute the most virulent form of thought police ever conceived.  Through hearing with faith I can stand up to the socially constructed reality of my upbringing and accept that what I may think was instituted as thought police was actually instituted to give repentance to Israel and forgiveness of sins.  It transforms my outlook.

What if an avid student of the law had heard Jephthah’s thoughtless oath?[20]  If you really do hand the Ammonites over to me [Table], then whoever is the first to come through the doors of my house to meet me when I return safely from fighting the Ammonites – he will belong to the Lord and I will offer him up as a burnt sacrifice [Table].[21]  Maybe the avid law student didn’t recognize it as a thoughtless oath until Jephthah came home to Mizpah, there was his daughter hurrying out to meet him, dancing to the rhythm of tambourines.[22]

Or perhaps the law didn’t come to his mind until Jephthah ripped his clothes and said, “Oh no!  My daughter!  You have completely ruined me!  You have brought me disaster!  I made an oath to the Lord, and I cannot break it.”[23]  Or if that didn’t do it maybe her answer jogged his memory, My father, since you made an oath to the Lord, do to me as you promised.  After all, the Lord vindicated you before your enemies, the Ammonites.[24]  Or if that fell on deaf ears, what if the law came to him any time during the two months Jephthah’s daughter wandered the hills with her friends to mourn her virginity?[25]

What if the avid law student came to Jephthah with two comrades who heard his oath? and said, “Jephthah, you have made a thoughtless oath in our hearing.  Now hear the word of the Lord (Leviticus 5:4-6 NET):

[W]hen a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths [Table]…he must confess how he has sinned [Table], and he must bring his penalty for guilt to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering.  So the priest will make atonement on his behalf for his sin [Table].

The risk for the witnesses, the avid law student and his two comrades, was a female sheep or a female goat (a piece, I assume, less if they were poor[26]).  The benefit for Jephthah was his daughter’s life.  It is in keeping with the beautiful law, and the intent of God the Father and Jesus the Leader and Savior to give repentance to Israel and forgiveness of sins.

Jephthah may have rejected the word of the witnesses anyway.  The religious mind is capable of atrocities ordinary sinners shrink from committing.  But if he had rejected the word of the witnesses Jephthah would have been a rebellious son of Israel rather than the tragic victim of a pious good: After two months she returned to her father, and [Jephthah] did to her as he had vowed.[27]

Standing up to the religious mind, one’s own as well as those of others, is part and parcel of following Christ.  For some of us it is the cross[28] we bear.  I’ll return to Ms. Eldridge’s argument and more instances of ῥῆμα in the next essay.  A table of the translation in various Bibles of dâbâr/ῥῆμα from the three verses considered above follows.

Translation of ρῆμα[29] Matthew 18:16 2 Corinthians 13:1 Deuteronomy 19:15
matter NET, DNT, NIV NET, DNT, TMSG,[30] NIV NET, DNT, NIV, ASV, KJV, NKJV
word ASV, ISVNT, KJV, MSNT, NKJV, YLT ASV, KJV, NKJV
charges CEV
charge MSNT NAB
complaint CEV
accusation GWT, TEV GWT, ISVNT, TEV
saying YLT
fact NAB NAB
a case TMSG

Back to Romans, Part 55

[1] http://www.endtime-prophets.com/statement.html

[2] http://www.endtime-prophets.com/noproph.html

[3] Acts 5:32b (NET)

[4] Acts 5:27 (NET)

[5] Acts 5:29 (NET)

[6] Acts 5:28a (NET)

[7] Acts 5:30, 31 (NET)

[8] Acts 3:15 (NET)

[9] Acts 1:2 (NET)  The note in the NET reads: “The words ‘to heaven’ are not in the Greek text, but are supplied from v. 11.”  As they were still staring into the sky (οὐρανὸν, a form of οὐρανός) while he was going, suddenly two men in white clothing stood near them and said, “Men of Galilee, why do you stand here looking up into the sky (οὐρανὸν, a form of οὐρανός)?  This same Jesus who has been taken up from you into heaven (οὐρανὸν, a form of οὐρανός) will come back in the same way you saw him go into heaven (οὐρανὸν, a form of οὐρανός).” (Acts 1:10, 11 NET)

[10] Acts 1:9 (NET)

[11] Acts 7:55 (NET)

[12] Luke 24:8 (NET)

[13] John 12:47a (NET)

[14] Matthew 18:16 (NET)

[15] 2 Corinthians 13:1 (NET)

[16] Matthew 18:15 (NET)

[17] http://www.perseus.tufts.edu/hopper/morph?l=marturh%3Dsai&la=greek&prior=moi (a form of μαρτυρέω)

[18] Deuteronomy 19:15 (NET) Table

[19] Romans 8:3-4 (NET)

[20] Leviticus 5:4 (NET)

[21] Judges 11:30b, 31 (NET)

[22] Judges 11:34a (NET) Table

[23] Judges 11:35 (NET) Table

[24] Judges 11:36 (NET) Table

[25] Judges 11:37, 38 (NET)

[26] Leviticus 5:7-13 (NET)

[27] Judges 11:39a (NET) Table

[28] Matthew 10:38, 16:24; Mark 8:34; Luke 9:23, 14:27

[29] In Deuteronomy the word is dâbâr though ῥῆμα was used in the Septuagint.  The ISVNT and MSNT are New Testament only.  The CEV, GWT, and TEV are too paraphrased for me to tell which word is a translation of what.

[30] If he won’t listen, take one or two others along so that the presence of witnesses will keep things honest, and try again (Matthew 18:16 TMSG).  I have no idea how ρῆμα was translated here.