3 John

These are my notes on the book I chose for the preaching class I’m taking (3 John 1:1-4 ESV).

The elder to the beloved Gaius, whom I love in truth. Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth.

This letter from The elder ( πρεσβύτερος) appears to be a personal letter addressed to one individual named Gaius (Γαΐῳ). According to David Guzik’s commentary on Enduring Word online:

The writer of this book identifies himself simply as the Elder. Presumably, the first readers knew who this was, and from the earliest times, Christians have understood that this was the Apostle John writing, the same John who wrote the Gospel of John, 1 and 2 John, and the Book of Revelation.

Mr. Guzik went on to speculate:

Perhaps he does not directly refer to himself for the same reason he does not directly refer to his readers in 2 John – the threat of persecution may be making direct reference unwise…

This is an interesting idea, given that the opening of 3 John seems even more cryptic than 2 John (2 John 1:1-4 ESV):

The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth, because of the truth that abides in us and will be with us forever:

Grace, mercy, and peace will be with us, from God the Father and from Jesus1 Christ the Father’s Son, in truth and love.

I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father.

Any mention of God the Father (θεοῦ πατρὸς), the Father (τοῦ πατρός), Jesus Christ (Ἰησοῦ Χριστοῦ) or the Father’s Son (τοῦ υἱοῦ τοῦ πατρὸς) is conspicuous by its absence from 3 John. But the description of the truth in 2 John—the truth that abides in us and will be with us forever2—helps decode the opening of 3 John. The Greek is: τὴν ἀλήθειαν, the truth, τὴν μένουσαν, that abides. The Greek word μένουσαν, translated abides, is actually a participle of μένω, which functions more like a noun or an adjective, “abiding,” or “the abiding truth” in us, ἐν ἡμῖν, and…with us, καὶ μεθ᾿ ἡμῶν, will be, ἔσται, forever, εἰς τὸν αἰῶνα.

Jesus promised (John 14:16-18, 23b ESV).

And I will ask the Father, and he will give you another Helper, to be with you forever (μεθ᾿ ὑμῶν εἰς τὸν αἰῶνα ||), even the Spirit of truth (τὸ πνεῦμα τῆς ἀληθείας), whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you [Table].

“I will not leave you as orphans; I will come to you.

“If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him [Table].

The truth that abides in us and will be with us forever3 is nothing less than God the Father, God the Son through God the indwelling Holy Spirit. Working backwards with this as a key: all who know the truth (πάντες οἱ ἐγνωκότες4 τὴν ἀλήθειαν) are “all who know God the Father, God the Son through (διὰ; ESV: because of) God the indwelling Holy Spirit” who abides in us and will be with us forever. And whom I love in truth is likely “whom I love by means of God the Father, God the Son through God the indwelling Holy Spirit.” The phrase in truth is ἐν ἀληθείᾳ in the dative case:

The dative is the case of the indirect object, or may also indicate the means by which something is done.

It makes some sense to decode to the beloved Gaius, whom I love in truth5 (ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ) in a similar way: “whom I love by means of God the Father, God the Son through God the indwelling Holy Spirit.” So who was Gaius?

Mr. Guzik wrote in his commentary:

We don’t know if this specific Gaius is connected with the other men by this name mentioned in the New Testament (Acts 19:29, 20:4; 1 Corinthians 1:14; Romans 16:23).

In his commentary on 2 John Mr. Guzik had written or quoted the following about the elect lady (ἐκλεκτῇ κυρίᾳ) :

b. To the elect lady and her children: Perhaps this was an individual Christian woman John wanted to warn and encourage by this letter. Or, the term might be a symbolic way of addressing this particular congregation.

i. “The phrase is, however, more likely to be a personification than a person – not the church at large but some local church over which the elder’s jurisdiction was recognized, her children being the church’s individual members.” (Stott)

ii. “This appears to have been some noted person, whom both her singular piety, and rank in the world, made eminent, and capable of having great influence for the support of the Christian interest.” (Poole)

iii. John probably did not name himself, the elect lady or her children by name because this was written during a time of persecution. Perhaps John didn’t want to implicate anyone by name in a written letter. If the letter was intercepted and the authorities knew who it was written to by name, it might mean death for those persons.

The adjective ἐκλεκτῇ (ESV: the elect), a singular form of ἐκλεκτός in the dative case, has an “Adjectival Meaning”—“chosen, selective, selected, hand-picked, preferred; favoured, pure”—and a “Substantival Meaning”—“elect, choice, select; prime”—according to the Koine Greek Lexicon online. But the word would bring many things to mind in those born according to the Spirit as they were persecuted (2 John 1:9-11) by those born according to the flesh.6

And the people stood by, watching, but the rulers scoffed at [Jesus], saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One ( ἐκλεκτός)!”7

Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect (ἐκλεκτῶν, a plural form of ἐκλεκτός) and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior.8

Put on then, as God’s chosen ones (ἐκλεκτοὶ, another plural form of ἐκλεκτός), holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive [Table]. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him [Table].9

These are of one mind, and they hand over10 their11 power and authority12 to the beast. They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen (ἐκλεκτοὶ, another plural form of ἐκλεκτός) and faithful.”13

As you come to him, a living stone rejected by men but in the sight of God chosen (ἐκλεκτὸν, a singular form of ἐκλεκτός) and precious, you yourselves like living stones are being built up as a spiritual house, to be14 a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.15

But you are a chosen (ἐκλεκτόν, a singular form of ἐκλεκτός) race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.16

The Greek word translated lady was κυρίᾳ, a form of κυρία in the dative case, meaning: “Cyria; lady, mistress; an area under one’s control” according to the Koine Greek Lexicon online. I was unable to date (or even corroborate) the meaning “an area under one’s control,” but it seems like the most natural understanding if that meaning coincides with the time The elder wrote to any and all the elect who would hear him in that “area under [their] control.” If it was an obscure meaning at that time, all the better to protect both writer and reader from nosy or malevolent authorities. But even as I began to doubt that The elder of 3 John would “implicate” an individual named Gaius while protecting his own identity, I was not so successful decoding Γαΐῳ or Γάϊος in any similar way.

Gaius is a common Roman name mentioned several times in the New Testament. It refers to different individuals who were early Christians and associates of the Apostle Paul and the Apostle John. The name Gaius means “rejoice” or “glad.”17

Amanda Williams, in her blog post “Who Is Gaius In The Bible? A Complete Overview” on Christian Website online, wrote at some length about “Gaius the Host at Corinth”:

The book of Romans mentions Gaius as Paul’s host while the apostle was in Corinth (Romans 16:23). This Gaius is described as Paul’s dear friend and fellow worker in Christ.

He graciously opened his home to Paul during his missionary travels, providing food, shelter, and Christian fellowship.

Gaius’ hospitality enabled Paul to devote himself fully to preaching the gospel and planting churches, rather than having to worry about daily provisions.

His generosity no doubt brought great encouragement to Paul during an intense season of ministry in Corinth.

This reminds us of the importance of hospitality in the early church. By welcoming traveling teachers like Paul into their homes, believers strengthened the spread of the faith.

They participated in gospel work by supporting the physical needs of those on the front lines of ministry.

Ms. Williams’ eulogy helped me realize that Gaius may have already been synonymous with faithfulness among the faithful, and helped me to conclude that 3 John was not a personal letter to a man, but a coded missive to all who remained faithful to Christ and the Gospel in a time when such faithfulness was a death sentence (for the apostles, most notably) or a cause for excommunication from the church.

Jesus had promised the twelve as He sent them out (Matthew 10:22 ESV):

…you will be hated by all (πάντων, a form of πᾶς) for my name’s sake. But the one who endures to the end will be saved.

The Elder wrote:

Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth.18

Mr. Guzik wrote:

Beloved, I pray that you may prosper in all things: The word for prosper literally means “to have a good journey.” It metaphorically means to succeed or prosper. It is like saying, “I hope things go well for you.”19

It reads differently, however, as coded communication addressed to many faithful people in difficult circumstances. The Greek word, Ἀγαπητέ, Beloved, sounds less like a familiar greeting and more like a blessing of God; περὶ πάντων, that all, εὔχομαι, I pray, σε εὐοδοῦσθαι, may go well with you, sounds more like a heartfelt and sincere prayer for the grace of God than such a familiar greeting might otherwise imply.

The elder continued: καὶ ὑγιαίνειν, and that you may be in good health. Mr. Guzik commented with a quote from John Stott:

“Both verbs [for prosper and be in health] belonged to the everyday language of letter writing” (Stott). This phrase was so common that sometimes it was condensed into only initials, and everyone knew what the writer meant just from the initials.20

And that’s how prying authorities would understand it, addressed to an individual named Gaius. But from the apostle to all the faithful elect suffering persecution, and possible physical harm or death, it reads differently, even humorously in an ironic sense: καθὼς εὐοδοῦται, as it goes well, σου ψυχή, with your soul. Again Mr. Guzik commented:

Just as your soul prospers: John here made an analogy between the condition of our health and the condition of our soul. Many Christians would be desperately ill if their physical health was instantly in the same state as their spiritual health.

The elder didn’t write to those who did not yet exhibit the fruit (result) of the Spirit (Galatians 5:22, 23) to Mr. Guzik’s satisfaction, to those who tried, like foolish Galatians, to be perfected by the flesh. The elder wrote to the faithful like Gaius, and prayed that even in persecution God would prosper their physical bodies and circumstances as He had prospered their souls. And nosy authorities would be none the wiser. The elder continued: ἐχάρην γὰρ λίαν, For I rejoiced greatly, ἐρχομένων ἀδελφῶν, when the brothers came, καὶ μαρτυρούντων, and testified, σου τῇ ἀληθείᾳ, to your truth. I’ve already decoded this truth in the dative case as by means of God the Father, God the Son through God the indwelling Holy Spirit. As Paul wrote (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

The elder confirmed that understanding, writing: καθὼς σὺ, as indeed you, ἐν ἀληθείᾳ, in the truth (or “by means of the truth”), περιπατεῖς, are walking. In other words, the elect, those who are faithful like Gaius, walk by the Spirit.

The elder continued: μειζοτέραν, greater, τούτων, than (literally, “these”), οὐκ ἔχω |χαράν|, I have [not] joy, ἵνα ἀκούω, “that I hear,” τὰ ἐμὰ τέκνα, “the children of mine,” ἐν τῇ ἀληθείᾳ, in the truth (or, “by means of the truth”), περιπατοῦντα, are walking. Again, I’ll stress that in this coded missive the truth is nothing less than God the Father, God the Son through God the indwelling Holy Spirit.

Mr. Guzik offered the following insight from Charles Spurgeon:

That my children walk in truth: This means more than living with correct doctrine. “What is it to ‘walk in truth’? It is not walking [merely resting] in the truth, or else some would suppose it meant that John was overjoyed because they were sound in doctrine, and cared little for anything else. His joyous survey did include their orthodoxy in creed, but it reached far beyond.” (Spurgeon)21

Mr. Guzik then offered more detail, loosely based on Spurgeon’s commentary:

To walk in truth means to walk consistent with the truth you believe. If you believe that you are fallen, then walk wary of your fallenness. If you believe you are a child of God, then walk like a child of heaven. If you believe you are forgiven, then walk like a forgiven person.

To walk in truth means to walk in a way that is real and genuine, without any phoniness or concealment.22

This is too whimsical for my taste, too focused on individual preference and effort, rather than the faithfulness of the Son of God, who loved me and gave himself for me. A glimpse into Charles Spurgeon’s actual words follows:

It is a great thing to hear of our people that they are abiding in the Truth as they have been taught. But to walk in the Truth of God means something more it signifies action in consistency with Truth.

If you believe that you are fallen, walk in consistency with that Truth of God by watching your fallen nature and walking humbly with God. Do you believe that there is one God? Walk in the Truth of God and reverence Him and none beside. Do you believe in Election? Prove that you are elect walk in the Truth of God as the chosen, peculiar people of God, zealous for good works. Do you believe in Redemption? Is that a fundamental Truth of God with you? Walk in it, for “you are not your own, you are bought with a price.” Do you believe in Effectual Calling and Regeneration as the work of the Spirit of God? Then walk in the power of God and let your holy lives prove that you have, indeed, been renewed by the supernatural work of God’s Grace. Walk in consistency with what you believe!

But walking in Truth means yet more, it signifies “be real.” Much of the walking to be seen in the world is a vain show, the masquerade of religion, the mimicry of godliness. In too many instances the man wears two faces under one hat and possesses a duplicate manhood. He is not real in anything good he is a clever actor and no more. Alas, that one should have to say it, very much of the religiousness of this present age is nothing more than playing at religion! Why, look at the Christian year of the Ritualistic party in our national Church, look at it, and tell me, what is it? It is a kind of practical charade, of which a sort of Passion Play is one act!

The life of Christ is supposed to be acted over again, and we are asked to sing carols as if Jesus were just born, eat salt fish because He is fasting, carry palms because He is riding through Jerusalem, and actually to hear a bell toll His funeral knell as if He were dying! One day He is born and another day He is circumcised, so that the year is spent in a solemn make-believe, for none of these things are happening! The Lord Jesus sits in Heaven, indignant to be made a play of! Have nothing do [sic] with such things! Leave the shadows and pursue the Substance. Worship Christ as He is and then you will regard Him as “the same yesterday, today, and forever.”

When men see you, let them see that what you believe you believe in downright earnest, and that there is no sham about you. Then they might call you a bigot for which be thankful! Take the word home, keep it as an honorable title, far too good to be flung back upon your foe. They may call you a wild enthusiast in return pray God to make them enthusiastic, too for in such a cause one cannot be too much in earnest. Do not go through the world like respectable shades, haunting the tomb of a dead Christ, but be alive with the life of God alive from head to foot to Divine realities! So will you walk in the Truth of God!

See how truly the Apostles bore themselves [e.g., in the book of Acts]. They were ready to die for the Truth of God they held, and all their lives they were making sacrifices for it. Let your truthfulness be so powerful a force that others can see that you are carried away by its force and governed by its impulses.

Jesus told the Apostles precisely how they would do what they did in Acts: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.23 But I say, walk by the Spirit, Paul wrote foolish Galatians, and you will not gratify the desires of the flesh.24 And I was just reminded recently how Jesus’ responded to the desire of his flesh “to live (or not to be tortured to death)”:25 Take this cup away from me,26 He begged earnestly and honestly. Yet not what I will, but what you will.27

The elder continued (3 John 1:5-8 ESV):

Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are,28 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles.29 Therefore we ought to support30 people like these, that we may be fellow workers for the truth.

The Greek is: Ἀγαπητέ, Beloved, πιστὸν, it is a faithful thing, ποιεῖς, you do, ἐὰν ἐργάσῃ, in all your efforts, εἰς τοὺς ἀδελφοὺς, for these brothers, presumably the same brothers who came and testified to your truth.31 The next phrase is different in the critical and received texts.

The critical text had καὶ τοῦτο ξένουςstrangers as they are (ESV; literally, “and this strangers”)—where the received text had καὶ εἰς τοὺς ξένουςand to strangers (KJV). The former suggests that the brothers were unknown to those “who remained faithful to Christ and the Gospel” except by word or letter from The elder. The latter suggests that the faithful thing you do in all your efforts was done for brothers as well as for strangers by the elect, those “who remained faithful to Christ and the Gospel” like Gaius. The critical text is currently considered the more original and, therefore, reliable text.

A translator’s note (10) in the NET on a different topic reads:

Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.

But the author was not commending those “who [like Gaius] remained faithful to Christ and the Gospel.” If they were commended by anyone, it was by the brothers: οἳ ἐμαρτύρησαν, who testified, σου τῇ ἀγάπῃ, to your love, ἐνώπιον ἐκκλησίας, before the church. And, presumably, the brothers’ testimony was true.

The elder’s instruction was not a ploy to manipulate those “who [like Gaius] remained faithful to Christ and the Gospel.” Rather, he gave them true instruction in faithful service to counterbalance the false instruction of the church of Diotrephes (3 John 1:9, 10). That true instruction included: οὓς, them, καλῶς, well (or, beautifully), ποιήσεις, You will do, προπέμψας, to sendon their journey, ἀξίως, in a manner worthy, τοῦ θεοῦ, of God. This is the only direct mention of God in this letter.

The elder took pains in an otherwise abbreviated communication to explain why doing so was doing well or doing beautifully: ὑπὲρ γὰρ, Forfor the sake, τοῦ ὀνόματος, of the name, ἐξῆλθον, they have gone out. The elder’s use of the name, τοῦ ὀνόματος, without mention of God or Christ or Jesus is interesting both as coded communication and for its imitation of Jewish use of Hashem.

Hashem is a Hebrew term for God. Literally, it means “the name.” In the Bible the Hebrew word for God is made up of four letters, and according to tradition it was only pronounced on Yom Kippur by the High Priest. Saying God’s name was considered a very serious and powerful thing, so much so that one of the Ten Commandments prohibits us from saying God’s name in vain. As a result, people have come up with various substitutions.

When reading Torah, we generally substitute the word Adonai for the four letter un-pronounceable name of God. Outside of reading Torah and praying, God is often referred to as Hashem, a creative way of not saying God’s name.32

The elder continued: μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν, accepting nothing from the Gentiles. (The critical text had the adjective ἐθνικῶν here, a form of ἐθνικός, where the received text had the noun εθνων, a form of ἔθνος.) Mr. Guzik explained (with no source citation) why the brothers journeyed accepting nothing from the Gentiles.

Taking nothing from the Gentiles: The ancient world of the early church was filled with the missionaries and preachers of various religions, and they often supported themselves by taking offerings from the general public. But John said that these Christian missionaries should take nothing from the Gentiles (non-Christians). Instead of soliciting funds from the general public they were to look to the support of fellow Christians.

Paul explained his own steps (2 Corinthians 12:14-18 ESV):

Here for the33 third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but34 you. For children are not obligated (ὀφείλει, a form of ὀφείλω) to save up for their parents, but35 parents for their children. I will most gladly spend and be spent for your souls. If I love you more, am I to be loved less? [Table] But granting that I myself did not burden you, I36 was crafty, you say, and got the better of you by deceit. Did I take advantage of you through any of those whom I sent to you? I urged Titus to go, and sent the brother with him. Did37 Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?

The elder concluded: ἡμεῖς, we, οὖν, Therefore, ὀφείλομεν, ought, ὑπολαμβάνειν, to support, τοὺς τοιούτους, people like these (literally, “such as these”). This is something the elect owe as a debt; ὀφείλομεν is a form of ὀφείλω: “to owe (a sum of money to someone), be in debt; to owe, be indebted (to someone for something); to be obligated, ought, should; to be bound (by an oath).” And yet, The elder offered a reason: ἵνα, that, συνεργοὶ, fellow workers, γινώμεθα, we may be, τῇ ἀληθείᾳ, for the truth (or, “by means of the truth,” e.g., “God the Father, God the Son through God the indwelling Holy Spirit”).

Mr. Guzik wrote, quoting Jesus:

Jesus said, He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward [Table] (Matthew 10:40-41). This should make us consider how we receive and help those who preach the Gospel.38

The elder continued with a contrast (3 John 1:9, 10 ESV):

I have written something39 to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

Mr. Guzik wrote of Diotrephes:

But Diotrephes: John publicly rebuked this man, and he rebuked him by name. In rebuking him by name the apostle of love did not act outside of love. Instead, he followed the clear command of the Scriptures (Romans 16:17) and the example of other apostles (2 Timothy 4:14-15).40

But the name Διοτρέφης has an evocative meaning.

Word Origin: From the Greek words “Διός” (Dios, meaning “of Zeus”) and “τρέφω” (trepho, meaning “to nourish” or “to bring up”)

Usage: Diotrephes is a personal name mentioned in the New Testament, specifically in the Third Epistle of John. The name means “nourished by Zeus,” reflecting a common practice in Hellenistic culture of naming individuals after deities. In the biblical context, Diotrephes is noted for his negative behavior, particularly his love for preeminence and his opposition to the Apostle John and his associates.41

It seems prudent to at least consider that Διοτρέφης, rather than an individual with outsized influence in the church, was The elders’ code name for a number of converts who still clung too much to their old self as pagans.

The Greek was: Ἔγραψα τι τῇ ἐκκλησίᾳ, I have written something to the church (that letter is lost or it is 1 John), ἀλλ᾿, but, φιλοπρωτεύων, [the person] who likes to put himself first, αὐτῶν, among them (KJV), Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς, Diotrephes…does not acknowledge our authority. The Greek word φιλοπρωτεύων only occurs here. It is a compound of the prefix φίλο- and the participle πρωτεύων, which also only occurs once in Paul’s description of Jesus (Colossians 1:15-20 ESV).

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in42 heaven and on43 earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent (πρωτεύων, a present participle of πρωτεύω). For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in44 heaven, making peace by the blood of his cross [Table].

In other words, those like Diotrephes who were still nourished by Zeus usurped Jesus’ preeminence in the church as well as in themselves. The elder continued: διὰ τοῦτο, So (literally: “because of this”), ἐὰν ἔλθω, if (or, when) I come (in the subjunctive mood), ὑπομνήσω, I will bring up, αὐτοῦ τὰ ἔργα ποιεῖ, what he is doing (literally: “his works which he does”), λόγοις πονηροῖς φλυαρῶν ἡμᾶς, talking wicked nonsense against us, καὶ μὴ ἀρκούμενος ἐπὶ τούτοις, And not content with that, οὔτε αὐτὸς, he refuses (literally, “neither he”), ἐπιδέχεται τοὺς ἀδελφοὺς, to welcome the brothers (or, receives the brothers, or even, recognizes the authority of the brothers), καὶ τοὺς βουλομένους, andthose who want to, κωλύει, also stops, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει, and puts them out of the church (and out of the church puts them is nearer the word order in Greek).

If I consider 1 John as the letter The elder sent that those like Diotrephes rejected, John’s discussion of many antichrists hints at what may have been happening (1 John 2:18, 19 ESV).

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us [Table].

This implies an exodus from the church, and causes me to wonder if declining membership created doubt in the minds of “those like Diotrephes who were still nourished by Zeus,” regarding both the leadership and teaching of the brothers. The elder concluded:

Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever45 does evil has not seen God.46

The Greek was: Ἀγαπητέ, Beloved, μὴ μιμοῦ τὸ κακὸν, do not imitate evil, ἀλλὰ τὸ ἀγαθόν, but imitate good (literally, “but the good”); ἀγαθοποιῶν, Whoever does good, ἐκ τοῦ θεοῦ, from God, ἐστιν, is; κακοποιῶν, whoever does evil, οὐχ ἑώρακεν τὸν θεόν, has not seen God. It reminds me of Jesus describing the promised Holy Spirit (John 14:16, 17 ESV).

And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees (θεωρεῖ, a form of θεωρέω) him nor knows him. You know him, for he dwells with you and will be in you [Table].

The elder continued with what sounds like an unsolicited personal recommendation (3 John 1:12 ESV):

Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know47 that our testimony is true.

Mr. Guzik speculated about the identity of Demetrius: “Perhaps he was the one who carried the letter from John to Gaius, and John wanted Gaius to know that Demetrius was worthy of Christian hospitality.”48 The entry from Strong’s Lexicon reads:

Usage: The name Demetrius appears in the New Testament as a proper noun referring to two distinct individuals. It is a common Greek name, meaning “belonging to Demeter.” In the context of the New Testament, it is used to identify specific individuals involved in early Christian history.

Cultural and Historical Background: In the Greco-Roman world, names derived from deities were common, reflecting the cultural and religious milieu of the time. Demeter was a significant figure in Greek mythology, representing the earth’s fertility and the cycle of life and death. The name Demetrius would have been familiar and carried connotations of prosperity and growth.49

The other occurrences of Demetrius are found in Acts 19:23-41. While the meaning of the name Demetrius is interesting, apart from any indication what this particular Demetrius was doing, it is difficult to understand his name as code for a third group of people to complement “those like Diotrephes who were still nourished by Zeus” and those “who [like Gaius] remained faithful to Christ and the Gospel.” It leaves me with Demetrius as a relatively unknown individual, though apparently well known to the original recipients of 3 John.

The Greek is: Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων, Demetrius has received a good testimony from everyone. I assume that everyone, πάντων, means The elder, the brothers, those “who [like Gaius] remained faithful to Christ and the Gospel,” and “those like Diotrephes who were still nourished by Zeus.” So, The elder brought up a point of agreement among them. Though this is probably the most reasonable way to translate this wordstring, there is another possibility: μεμαρτύρηται, a passive form of μαρτυρέω, can mean “to be famous, be illlustrious.” It is something to bear in mind in this coded missive, if for no other reason than its potential to broaden the meaning of everyone.

The Greek continues: καὶ ὑπὸ αὐτῆς τῆς ἀληθείας, and from the truth itself. To translate αὐτῆς itself is novel (see Table below). It was usually translated its when her seemed overly awkward in English. I only found one other occurrence in John’s writings in the New Testament where the pronoun preceded the article and the noun: In Revelation 18:5 αὐτῆς αἱ ἁμαρτίαι was translated her sins in the ESV. A more natural translation of αὐτῆς τῆς ἀληθείας would be her truth or its truth, which begs the question, Whose truth?

It turns my thoughts back to Demeter and the meaning of the name Demetrius:

Demeter was a significant figure in Greek mythology, representing the earth’s fertility and the cycle of life and death. The name Demetrius would have been familiar and carried connotations of prosperity and growth.50

It causes me to wonder if the “two distinct individuals” named Demetrius in the New Testament were an old self, which belongs to your former manner of life and is corrupt through deceitful desires,51 in Acts 19:23-41 and a new self, created after the likeness of God in true righteousness and holiness,52 in 3 John 1:12. The grace of God would be quite encouraging to the faithful, those enduring persecution in the church from those “nourished by Zeus,” if The elder recalled a silversmith who started a riot in Ephesus against Paul’s Gospel, but was illustrious among the faithful (and the as yet less than faithful) for his current faithfulness by means of the truth: God the Father, God the Son through God the indwelling Holy Spirit.

This was the understanding of Jim Cole-Rous in his article, “Demetrius the Silversmith,” on JourneyOnline: “Demetrius, the wealthy and influential leader of the riot, had become a follower of the Lord Jesus Christ.” And Mr. Guzik rightly noted in his commentary: “John did not excommunicate Diotrephes.” Did The elder continue to hope in the grace of God the Father, God the Son through God the indwelling Holy Spirit?

The elder “added”: καὶ ἡμεῖς δὲ μαρτυροῦμεν, We also add our testimony. The word add was added by the translators, apparently to highlight δὲ, translated also. Still, it accentuates how redundant or presumptuous it was to “add” such testimony to the truth itself. On the other hand, if the The elder referred to the “truth” of the pagan goddess Demeter implied by the name Demetrius, the testimony of the Elder and the brothers would be welcome to the elect, to those “who [like Gaius] remained faithful to Christ and the Gospel”: καὶ οἶδας ὅτι μαρτυρία ἡμῶν ἀληθής ἐστιν, and you know that our testimony is true.

It seems appropriate at this point to highlight that testimony (1 John 1:1-4 ESV).

That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life—the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life (τὴν ζωὴν τὴν αἰώνιον), which was with the Father and was made manifest to us—that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ [Table]. And we are writing53 these things so that our joy may be complete.

The elder continued (3 John 1:13-15 ESV):

I had much to write to you,54 but I would rather not write55 with pen and ink. I hope to see you soon, and we will talk face to face.

Peace be to you. The friends greet you. Greet the friends, each by name.

The Greek is: Πολλὰ, much, εἶχον, I had, γράψαι σοι, to write to you, ἀλλ᾿ οὐ, butnot, θέλω, I would rather, διὰ μέλανος καὶ καλάμου, with ink and pen, σοι γράφειν, write. The adjective μέλανος, a form of μέλας, “black colour, dark,” was translated ink three times in the New Testament. In coded communications like 2 and 3 John, where meaning is obscured, it seems prudent to also consider its original meaning.

Usage: The Greek adjective “μέλας” (melas) is used to describe the color black. In the New Testament, it is often used metaphorically to convey darkness or a lack of light, which can symbolize sin, judgment, or mourning. The term can also be used literally to describe the color of objects or appearances.

Cultural and Historical Background: In ancient Greek culture, the color black was often associated with death, mourning, and the underworld. It was a color that symbolized the absence of light and was frequently used in literature and art to depict negative or ominous themes. In the Jewish tradition, black could also symbolize mourning and was sometimes used in the context of sackcloth and ashes, which were traditional signs of repentance and grief.56

The elder continued: ἐλπίζω, I hope,57 δὲ εὐθέως, soon, σε ἰδεῖν, to see you, καὶ, and, στόμα πρὸς στόμα, face to face (or, “mouth to mouth”), λαλήσομεν, we will talk.

Mr. Guzik observed:

We can sympathize with John’s preference for personal, face to face communication rather than the writing of letters. Yet we are thankful that John was forced to write, so that we have the record of this letter of 3 John.58

The clause “that John was forced to write” was as close as Mr. Guzik came to recalling his earlier speculation about “the threat of persecution” as a reason that The elder “does not directly refer to himself.”

The elder concluded his letter: εἰρήνη σοι, Peace be to you. It is a true and beautiful blessing upon the elect, those who walk by the Spirit: the fruit (or, “result”) of the Spirit is love, joy, peace (εἰρήνη)…59 The elder continued: ἀσπάζονται σε οἱ φίλοι, The friends greet you. This reminds one of Jesus’ words: You are my friends (φίλοι, a plural form of φίλος) if you do what I command you.60 And finally: ἀσπάζου τοὺς φίλους, Greet the friends, κατ᾿ ὄνομα, each by name.

The ESV translators chose to translate κατ᾿ followed by ὄνομα in the accusative case distributively: each by. I wonder, in keeping with the idea of coded communication, if the phrase should be understood more relationally: “in regard to reputation” (reputation is another possible translation of ὄνομα). Thus you will recognize them by their fruits,61 Jesus said (e.g., recognize those friends because they do what Jesus’ commanded). In other words, are their fruits the fruit of the Spirit? Or are they “nourished by Zeus”?

A table of the occurrences of αὐτῆς in John’s writings in the New Testament follows.

Examples of αὐτῆς in the writings of John in the New Testament

Reference

ESV

NA28

John 4:27

Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?”

Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν· τί ζητεῖς ἢ τί λαλεῖς μετ’ αὐτῆς

John 4:28

So the woman left her water jar and went away into town and said to the people

ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις

John 11:1

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.

Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς

John 11:2

It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.

ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει

John 11:4

But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν· αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον ἀλλ’ ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι’ αὐτῆς

John 11:5

Now Jesus loved Martha and her sister and Lazarus.

ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον

John 11:28

When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.”

Καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν Μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἰποῦσα· ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε

John 11:31

When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there.

οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετ’ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ

John 12:3

Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.

Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου

John 16:21

When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world.

ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον

2 John 1:1

The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth,

Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν

3 John 1:12

Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.

Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν

Revelation 2:5

Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

μνημόνευε οὖν πόθεν πέπτωκας καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς

Revelation 2:21

I gave her time to repent, but she refuses to repent of her sexual immorality.

καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς

Revelation 2:22

Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works,

ἰδοὺ βάλλω αὐτὴν εἰς κλίνην καὶ τοὺς μοιχεύοντας μετ’ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῆς

Revelation 2:23

and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works.

καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ. καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας, καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν

Revelation 6:13

and lthe stars of the sky fell to the earth mas the fig tree sheds its winter fruit when shaken by a gale.

καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη

Revelation 8:12

The fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light might be darkened, and a third of the day might be kept from shining, and likewise a third of the night.

Καὶ ὁ τέταρτος ἄγγελος ἐσάλπισεν· καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου καὶ τὸ τρίτον τῆς σελήνης καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν καὶ ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς (KJV: and the day shone not for a third part of it) καὶ ἡ νὺξ ὁμοίως

Revelation 12:1

And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.

Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα

Revelation 12:4

His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it.

καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. Καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ

Revelation 12:5

She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne,

καὶ ἔτεκεν υἱὸν ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ. καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ

Revelation 12:14

But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time.

καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, (KJV: into her place) ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως

Revelation 12:16

But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth.

καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικὶ καὶ ἤνοιξεν ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ

Revelation 12:17

Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea.

καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικὶ καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος αὐτῆς τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν Ἰησοῦ

Revelation 14:8

Another angel, a second, followed, saying, “Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality.”

Καὶ ἄλλος ἄγγελος δεύτερος ἠκολούθησεν λέγων· ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικεν πάντα τὰ ἔθνη

Revelation 14:18

And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, “Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.”

καὶ ἄλλος ἄγγελος [ἐξῆλθεν] ἐκ τοῦ θυσιαστηρίου [ὁ] ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός, καὶ ἐφώνησεν φωνῇ μεγάλῃ τῷ ἔχοντι τὸ δρέπανον τὸ ὀξὺ λέγων· πέμψον σου τὸ δρέπανον τὸ ὀξὺ καὶ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς

Revelation 16:21

And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

καὶ χάλαζα μεγάλη ὡς ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώπους, καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν θεὸν ἐκ τῆς πληγῆς τῆς χαλάζης, ὅτι μεγάλη ἐστὶν ἡ πληγὴ αὐτῆς (KJV: for the plague thereof) σφόδρα

Revelation 17:2

with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.”

μεθ’ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς (KJV: with the wine of her fornication)

Revelation 17:4

The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality.

καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς

Revelation 17:5

And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.”

καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς

Revelation 17:16

And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire,

καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον οὗτοι μισήσουσιν τὴν πόρνην καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνὴν καὶ τὰς σάρκας αὐτῆς φάγονται καὶ αὐτὴν κατακαύσουσιν ἐν πυρί

Revelation 18:3

For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living.”

ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκαν πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ’ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν

Revelation 18:4

Then I heard another voice from heaven saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues;

Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν· ἐξέλθατε ὁ λαός μου ἐξ αὐτῆς ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε

Revelation 18:5

for her sins are heaped high as heaven, and God has remembered her iniquities.

ὅτι ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ καὶ ἐμνημόνευσεν ὁ θεὸς τὰ ἀδικήματα αὐτῆς

Revelation 18:6

Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.

ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν καὶ διπλώσατε τὰ διπλᾶ κατὰ τὰ ἔργα αὐτῆς, ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν

Revelation 18:7

As she glorified herself and lived in luxury, so give her a like measure of torment and mourning, since in her heart she says, ‘I sit as a queen, I am no widow, and mourning I shall never see.’

ὅσα ἐδόξασεν αὐτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι κάθημαι βασίλισσα καὶ χήρα οὐκ εἰμὶ καὶ πένθος οὐ μὴ ἴδω

Revelation 18:8

For this reason her plagues will come in a single day, death and mourning and famine, and she will be burned up with fire; for mighty is the Lord God who has judged her.”

διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται, ὅτι ἰσχυρὸς κύριος ὁ θεὸς ὁ κρίνας αὐτήν

Revelation 18:9

And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning.

Καὶ κλαύσουσιν καὶ κόψονται ἐπ’ αὐτὴν οἱ βασιλεῖς τῆς γῆς οἱ μετ’ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς

Revelation 18:10

They will stand far off, in fear of her torment, and say, “Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come.”

ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼν ἡ πόλις ἡ ἰσχυρά, ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου

Revelation 18:15

The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,

Οἱ ἔμποροι τούτων οἱ πλουτήσαντες ἀπ’ αὐτῆς ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς κλαίοντες καὶ πενθοῦντες

Revelation 18:18

and cried out as they saw the smoke of her burning, “What city was like the great city?”

καὶ ἔκραζον βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς λέγοντες· τίς ὁμοία τῇ πόλει τῇ μεγάλῃ

Revelation 18:19

And they threw dust on their heads as they wept and mourned, crying out, “Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste.

καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραζον κλαίοντες καὶ πενθοῦντες λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητος αὐτῆς, ὅτι μιᾷ ὥρᾳ ἠρημώθη

Revelation 18:20

Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!”

Εὐφραίνου ἐπ’ αὐτῇ, οὐρανὲ καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται, ὅτι ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς

Revelation 19:2

for his judgments are true and just; for he has judged the great prostitute who corrupted the earth with her immorality, and has avenged on her the blood of his servants.”

ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς (KJV: at her hand)

Revelation 19:3

Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.”

Καὶ δεύτερον εἴρηκαν· ἁλληλουϊά· καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων

Revelation 21:2

And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς

Revelation 21:11

having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal

ἔχουσαν τὴν δόξαν τοῦ θεοῦ, ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι

Revelation 21:15

And the one who spoke with me had a measuring rod of gold to measure the city and its gates and walls.

Καὶ ὁ λαλῶν μετ’ ἐμοῦ εἶχεν μέτρον κάλαμον χρυσοῦν, ἵνα μετρήσῃ τὴν πόλιν καὶ τοὺς πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς (KJV: and the wall thereof)

Revelation 21:16

The city lies foursquare, its length the same as its width. And he measured the city with his rod, 12,000 stadia. Its length and width and height are equal.

καὶ ἡ πόλις τετράγωνος κεῖται καὶ τὸ μῆκος αὐτῆς ὅσον [καὶ] τὸ πλάτος. καὶ ἐμέτρησεν τὴν πόλιν τῷ καλάμῳ ἐπὶ σταδίων δώδεκα χιλιάδων, τὸ μῆκος καὶ τὸ πλάτος καὶ τὸ ὕψος αὐτῆς ἴσα ἐστίν

Revelation 21:17

He also measured its wall, 144 cubits by human measurement, which is also an angel’s measurement.

καὶ ἐμέτρησεν τὸ τεῖχος αὐτῆς ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου

Revelation 21:18

The wall was built of jasper, while the city was pure gold, like clear glass.

καὶ ἡ ἐνδώμησις τοῦ τείχους αὐτῆς (KJV: And the building of the wall of it) ἴασπις καὶ ἡ πόλις χρυσίον καθαρὸν ὅμοιον ὑάλῳ καθαρῷ

Revelation 21:22

And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.

Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν καὶ τὸ ἀρνίον

Revelation 21:23

And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.

καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον

Revelation 21:24

By its light will the nations walk, and the kings of the earth will bring their glory into it,

καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς, καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν

Revelation 21:25

and its gates will never be shut by day—and there will be no night there.

καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ γὰρ οὐκ ἔσται ἐκεῖ

Revelation 22:2

through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.

ἐν μέσῳ τῆς πλατείας αὐτῆς (KJV: In the midst of the street of it) καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν

Tables comparing 2 John 1:3; Revelation 17:13; 1 Peter 2:5; 3 John 1:5; 1:7, 8; 2 Corinthians 12:14; 12:16; 12:18; 3 John 1:9; Colossians 1:16; 3 John 1:11; 1:12; 1 John 1:4 and 3 John 1:13 in the KJV and NET follow.

2 John 1:3 (NET)

2 John 1:3 (KJV)

Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Son of the Father, in truth and love. Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

2 John 1:3 (NET Parallel Greek)

2 John 1:3 (Stephanus Textus Receptus)

2 John 1:3 (Byzantine Majority Text)

ἔσται μεθ᾿ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρὸς καὶ παρὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρὸς ἐν ἀληθείᾳ καὶ ἀγάπῃ εσται μεθ ημων χαρις ελεος ειρηνη παρα θεου πατρος και παρα κυριου ιησου χριστου του υιου του πατρος εν αληθεια και αγαπη εσται μεθ ημων χαρις ελεος ειρηνη παρα θεου πατρος και παρα κυριου ιησου χριστου του υιου του πατρος εν αληθεια και αγαπη

Revelation 17:13 (NET)

Revelation 17:13 (KJV)

These kings have a single intent, and they will give their power and authority to the beast. These have one mind, and shall give their power and strength unto the beast.

Revelation 17:13 (NET Parallel Greek)

Revelation 17:13 (Stephanus Textus Receptus)

Revelation 17:13 (Byzantine Majority Text)

οὗτοι μίαν γνώμην ἔχουσιν καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν ουτοι μιαν γνωμην εχουσιν και την δυναμιν και την εξουσιαν εαυτων τω θηριω διαδιδωσουσιν ουτοι μιαν εχουσιν γνωμην και την δυναμιν και την εξουσιαν αυτων τω θηριω διδοασιν

1 Peter 2:5 (NET)

1 Peter 2:5 (KJV)

you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ. Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

1 Peter 2:5 (NET Parallel Greek)

1 Peter 2:5 (Stephanus Textus Receptus)

1 Peter 2:5 (Byzantine Majority Text)

καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους [τῷ] θεῷ διὰ Ἰησοῦ Χριστοῦ και αυτοι ως λιθοι ζωντες οικοδομεισθε οικος πνευματικος ιερατευμα αγιον ανενεγκαι πνευματικας θυσιας ευπροσδεκτους τω θεω δια ιησου χριστου και αυτοι ως λιθοι ζωντες οικοδομεισθε οικος πνευματικος ιερατευμα αγιον ανενεγκαι πνευματικας θυσιας ευπροσδεκτους τω θεω δια ιησου χριστου

3 John 1:5 (NET)

3 John 1:5 (KJV)

Dear friend, you demonstrate faithfulness by whatever you do for the brothers (even though they are strangers). Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

3 John 1:5 (NET Parallel Greek)

3 John 1:5 (Stephanus Textus Receptus)

3 John 1:5 (Byzantine Majority Text)

Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς (καὶ τοῦτο ξένους) αγαπητε πιστον ποιεις ο εαν εργαση εις τους αδελφους και εις τους ξενους αγαπητε πιστον ποιεις ο εαν εργαση εις τους αδελφους και εις τους ξενους

3 John 1:7, 8 (NET)

3 John 1:7, 8 (KJV)

For they have gone forth on behalf of “The Name,” accepting nothing from the pagans. Because that for his name’s sake they went forth, taking nothing of the Gentiles.

3 John 1:7 (NET Parallel Greek)

3 John 1:7 (Stephanus Textus Receptus)

3 John 1:7 (Byzantine Majority Text)

ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν υπερ γαρ του ονοματος εξηλθον μηδεν λαμβανοντες απο των εθνων υπερ γαρ του ονοματος εξηλθον μηδεν λαμβανοντες απο των εθνων
Therefore we ought to support such people so that we become coworkers in cooperation with the truth. We therefore ought to receive such, that we might be fellowhelpers to the truth.

3 John 1:8 (NET Parallel Greek)

3 John 1:8 (Stephanus Textus Receptus)

3 John 1:8 (Byzantine Majority Text)

ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ ημεις ουν οφειλομεν απολαμβανειν τους τοιουτους ινα συνεργοι γινωμεθα τη αληθεια ημεις ουν οφειλομεν απολαμβανειν τους τοιουτους ινα συνεργοι γινωμεθα τη αληθεια

2 Corinthians 12:14 (NET)

2 Corinthians 12:14 (KJV)

Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have to save up for their parents, but parents for their children. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

2 Corinthians 12:14 (NET Parallel Greek)

2 Corinthians 12:14 (Stephanus Textus Receptus)

2 Corinthians 12:14 (Byzantine Majority Text)

Ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω· οὐ γὰρ ζητῶ τὰ ὑμῶν ἀλλὰ ὑμᾶς. οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν ἀλλὰ οἱ γονεῖς τοῖς τέκνοις ιδου τριτον ετοιμως εχω ελθειν προς υμας και ου καταναρκησω υμων ου γαρ ζητω τα υμων αλλ υμας ου γαρ οφειλει τα τεκνα τοις γονευσιν θησαυριζειν αλλ οι γονεις τοις τεκνοις ιδου τριτον ετοιμως εχω ελθειν προς υμας και ου καταναρκησω υμων ου γαρ ζητω τα υμων αλλα υμας ου γαρ οφειλει τα τεκνα τοις γονευσιν θησαυριζειν αλλ οι γονεις τοις τεκνοις

2 Corinthians 12:16 (NET)

2 Corinthians 12:16 (KJV)

But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit! But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

2 Corinthians 12:16 (NET Parallel Greek)

2 Corinthians 12:16 (Stephanus Textus Receptus)

2 Corinthians 12:16 (Byzantine Majority Text)

Ἔστω δέ, ἐγὼ οὐ κατεβάρησα ὑμᾶς· ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον εστω δε εγω ου κατεβαρησα υμας αλλ υπαρχων πανουργος δολω υμας ελαβον εστω δε εγω ου κατεβαρησα υμας αλλ υπαρχων πανουργος δολω υμας ελαβον

2 Corinthians 12:18 (NET)

2 Corinthians 12:18 (KJV)

I urged Titus to visit you, and I sent our brother along with him. Titus did not take advantage of you, did he? Did we not conduct ourselves in the same spirit? Did we not behave in the same way? I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?

2 Corinthians 12:18 (NET Parallel Greek)

2 Corinthians 12:18 (Stephanus Textus Receptus)

2 Corinthians 12:18 (Byzantine Majority Text)

παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν παρεκαλεσα τιτον και συναπεστειλα τον αδελφον μη τι επλεονεκτησεν υμας τιτος ου τω αυτω πνευματι περιεπατησαμεν ου τοις αυτοις ιχνεσιν παρεκαλεσα τιτον και συναπεστειλα τον αδελφον μη τι επλεονεκτησεν υμας τιτος ου τω αυτω πνευματι περιεπατησαμεν ου τοις αυτοις ιχνεσιν

3 John 1:9 (NET)

3 John 1:9 (KJV)

I wrote something to the church, but Diotrephes, who loves to be first among them, does not acknowledge us. I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

3 John 1:9 (NET Parallel Greek)

3 John 1:9 (Stephanus Textus Receptus)

3 John 1:9 (Byzantine Majority Text)

Ἔγραψα τι τῇ ἐκκλησίᾳ· ἀλλ᾿ ὁ φιλοπρωτεύων αὐτῶν Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς εγραψα τη εκκλησια αλλ ο φιλοπρωτευων αυτων διοτρεφης ουκ επιδεχεται ημας εγραψα τη εκκλησια αλλ ο φιλοπρωτευων αυτων διοτρεφης ουκ επιδεχεται ημας

Colossians 1:16 (NET)

Colossians 1:16 (KJV)

for all things in heaven and on earth were created in him—all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers—all things were created through him and for him. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

Colossians 1:16 (NET Parallel Greek)

Colossians 1:16 (Stephanus Textus Receptus)

Colossians 1:16 (Byzantine Majority Text)

ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι᾿ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται οτι εν αυτω εκτισθη τα παντα τα εν τοις ουρανοις και τα επι της γης τα ορατα και τα αορατα ειτε θρονοι ειτε κυριοτητες ειτε αρχαι ειτε εξουσιαι τα παντα δι αυτου και εις αυτον εκτισται οτι εν αυτω εκτισθη τα παντα τα εν τοις ουρανοις και τα επι της γης τα ορατα και τα αορατα ειτε θρονοι ειτε κυριοτητες ειτε αρχαι ειτε εξουσιαι τα παντα δι αυτου και εις αυτον εκτισται

3 John 1:11 (NET)

3 John 1:11 (KJV)

Dear friend, do not imitate what is bad, but what is good. The one who does good is of God; the one who does what is bad has not seen God. Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

3 John 1:11 (NET Parallel Greek)

3 John 1:11 (Stephanus Textus Receptus)

3 John 1:11 (Byzantine Majority Text)

Ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν αγαπητε μη μιμου το κακον αλλα το αγαθον ο αγαθοποιων εκ του θεου εστιν ο δε κακοποιων ουχ εωρακεν τον θεον αγαπητε μη μιμου το κακον αλλα το αγαθον ο αγαθοποιων εκ του θεου εστιν ο κακοποιων ουχ εωρακεν τον θεον

3 John 1:12 (NET)

3 John 1:12 (KJV)

Demetrius has been testified to by all, even by the truth itself. We also testify to him, and you know that our testimony is true. Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.

3 John 1:12 (NET Parallel Greek)

3 John 1:12 (Stephanus Textus Receptus)

3 John 1:12 (Byzantine Majority Text)

Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν δημητριω μεμαρτυρηται υπο παντων και υπ αυτης της αληθειας και ημεις δε μαρτυρουμεν και οιδατε οτι η μαρτυρια ημων αληθης εστιν δημητριω μεμαρτυρηται υπο παντων και υπ αυτης της αληθειας και ημεις δε μαρτυρουμεν και οιδατε οτι η μαρτυρια ημων αληθης εστιν

1 John 1:4 (NET)

1 John 1:4 (KJV)

Thus we are writing these things so that our joy may be complete. And these things write we unto you, that your joy may be full.

1 John 1:4 (NET Parallel Greek)

1 John 1:4 (Stephanus Textus Receptus)

1 John 1:4 (Byzantine Majority Text)

καὶ ταῦτα γράφομεν ἡμεῖς, ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη και ταυτα γραφομεν υμιν ινα η χαρα ημων η πεπληρωμενη και ταυτα γραφομεν υμιν ινα η χαρα ημων η πεπληρωμενη

3 John 1:13 (NET)

3 John 1:13 (KJV)

I have many things to write to you, but I do not wish to write to you with pen and ink. I had many things to write, but I will not with ink and pen write unto thee:

3 John 1:13 (NET Parallel Greek)

3 John 1:13 (Stephanus Textus Receptus)

3 John 1:13 (Byzantine Majority Text)

Πολλὰ εἶχον γράψαι σοι ἀλλ᾿ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν πολλα ειχον γραφειν αλλ ου θελω δια μελανος και καλαμου σοι γραψαι πολλα ειχον γραφειν αλλ ου θελω δια μελανος και καλαμου σοι γραψαι

1 The Stephanus Textus Receptus and Byzantine Majority Text had κυριου (KJV: the Lord) preceding Jesus. The NET parallel Greek text and NA28 did not.

2 2 John 1:2b (ESV)

3 2 John 1:2b (ESV)

4 This is a participle of γινώσκω (all the truth knowing or truth knowers).

5 3 John 1:1b (ESV)

6 Galatians 4:29 (ESV)

7 Luke 23:35 (ESV) Table

8 Titus 1:1-3 (ESV)

9 Colossians 3:12-17 (ESV)

11 The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτῶν here, where the Stephanus Textus Receptus had the reflexive pronoun εαυτων.

12 The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding authority (KJV: strength). The NET parallel Greek text and NA28 did not.

13 Revelation 17:13, 14 (ESV)

14 The NET parallel Greek text and NA28 had εἰς (literally: “into”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

15 1 Peter 2:4, 5 (ESV)

16 1 Peter 2:9 (ESV)

17 From “Strong’s Lexicon/Usage:” in the entry 1050. Gaios on Bible Hub.

18 3 John 1:2-4 (ESV)

20 Ibid.

22 Ibid.

23 Acts 1:8 (ESV) Table

24 Galatians 5:16 (ESV)

26 Mark 14:36b (NET)

27 Mark 14:36c (NET)

28 The NET parallel Greek text and NA28 had τοῦτο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εις (KJV: to) and the plural article τους preceding strangers.

29 The NET parallel Greek text and NA28 had the adjective ἐθνικῶν here, a form of ἐθνικός, where the Stephanus Textus Receptus and Byzantine Majority Text had the noun εθνων, a form of ἔθνος.

30 The NET parallel Greek text and NA28 had ὑπολαμβάνειν here, an infinitive form of the verb ὑπολαμβάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had απολαμβανειν (KJV: to receive), an infinitive form of the verb ἀπολαμβάνω.

31 3 John 1:3 (ESV)

33 The NET parallel Greek text and NA28 had τοῦτο (literally, “this”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

36 The NET parallel Greek text had ἀλλὰ at the beginning of this clause, where the NA28, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

41 From “Strong’s Lexicon” in the entry 1361. Diotrephés on Bible Hub.

42 The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding in. The NET parallel Greek text and NA28 did not.

43 The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding on. The NET parallel Greek text and NA28 did not.

45 The Stephanus Textus Receptus had δε (KJV: but) near the beginning of this clause. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

46 3 John 1:11 (ESV)

47 The NET parallel Greek text and NA28 had the singular verb οἶδας here, where the Stephanus Textus Receptus and Byzantine Majority Text had οιδατε (KJV: ye know), a 2nd person plural form of εἴδω.

49 From “Strong’s Lexicon” in the entry 1216. Démétrios on Bible Hub.

50 From “Strong’s Lexicon” in the entry 1216. Démétrios on Bible Hub.

51 Ephesians 4:22b (ESV)

52 Ephesians 4:24b (ESV)

53 The NET parallel Greek text and NA28 had ἡμεῖς following are writing, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: unto you) following write we (KJV).

54 The NET parallel Greek text and NA28 had γράψαι σοι here; γράψαι is an infinitive form of γράφω in the aorist tense. The Stephanus Textus Receptus and Byzantine Majority Text had simply γραφειν, an infinitive form of γράφω in the present tense.

55 The NET parallel Greek text and NA28 had γράφειν, an infinitive form of γράφω in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had γραψαι in the aorist tense.

56 From “Strong’s Lexicon” in the entry 3189. melas on Bible Hub.

57 The Greek word ἐλπίζω: “Does not mean ‘to hope’ in the sense of ‘longing for’ or ‘wishing’; but of ‘confident assurance’.”

59 Galatians 5:22a (ESV)

60 John 15:14 (ESV) Table

61 Matthew 7:20 (ESV) Table

Exploration, Part 9

For our freedom Christ has us set free.1 Jesus promised this freedom from slavery to sin: I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth2the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.3 I will not leave you as orphans; I will come to you.4 If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.5 [T]herefore you stand firm and cannot entangle yourselves in a yoke of slavery again.6

Why? The fruit ( καρπὸς) or “result” of this freedom—which is God the Father, God the Son, God the Holy Spirit taking up residence within us—is (Galatians 5:22b, 23 ESV):

…love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

One who experiences his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control like a spring of water welling up to eternal life,7 recognizes the source of this fruit (result). The Spirit’s result is mine only in that sense that he who is joined to the Lord becomes one spirit with him.8 This is why Jesus could promise (Matthew 5:48 EXP8):

You will be perfect, therefore, as your heavenly Father is perfect [Table].

I quoted the EXP1 translation of Galatians 5:1 above because I choose to understand the verb στήκετε, a form of στήκω, in the indicative mood (EXP1: you stand firm) rather than as an imperative (ESV: stand firm).9 Either is permissible according to the Koine Greek Lexicon online, but the indicative mood jibes better with the freedom for which Christ has us set free. And I am working out [my] own salvation with fear and trembling, for it is God who works in [me], both to will and to work for his good pleasure [Table].10 But why was it even necessary to quote the EXP8 translation of Matthew 5:48?

According to the Koine Greek Lexicon online the verb ἔσεσθε, a form of εἰμί, is in the future tense and indicative mood (EXP8: will be) rather than the imperative mood (ESV: must be). But the ESV translation is (Matthew 5:48 ESV):

You therefore must be perfect, as your heavenly Father is perfect [Table].

According to Arthur Carr in Volume 1 of the Cambridge Greek Testament for Schools and Colleges Commentary online, there is still a choice to make here:

ἔσεσθε τέλειοι. Lit. ‘ye shall be perfect.’ Either (1) in reference to a future state, ‘if ye have this true love or charity ye shall be perfect hereafter’; or (2) the future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.11

With a bit of decoding I favor option (1): “if ye have this true love or charity ye shall be perfect hereafter.” You have this love or charityBut the fruit of the Spirit is love12—supplied by God through his indwelling Holy Spirit to all who believe Jesus. This love—his own love (as opposed to some emotion I try to conjure out of gratitude)—is the fulfilling of the law.13 You (ὑμεῖς) will be (ἔσεσθε) perfect (τέλειοι, a form of the adjective τέλειος): “mature, complete, perfect, full-grown; morally perfect; impeccable, faultless in beliefs and practice; maximum, utter” (Ephesians 1-3; cf. 3:19).

When? when the Lord brings you to the place of recognizing who you are in Christ: the new self, created after the likeness of God in true righteousness and holiness.14 I have been crucified with Christ, Paul described God’s salvation, and it is no longer I who live, but Christ lives in me. (But he who is joined to the Lord becomes one spirit with him.15) So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me,16 on the cross, yes, but beyond the cross and forever (εἰς τὸν αἰῶνα).

As Jesus prayed to his Father (John 17:20-23 ESV):

I do not ask for these only, but also for those who will believe17 in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me [Table]. The glory that you have given me I18 have given to them, that they may be one even as we are19 one, I in them and you in me, that they may become perfectly one, so20 that the world may know that you sent me and loved them even as you loved me.

The Greek word translated perfectly above was τετελειωμένοι, a middle/passive participle of the verb τελειόω: “to die; to be perfect; to be consecrated to; to be initiated into.”

In the past a statement like—“This use of the future is in accordance with the Hebrew idiom”21—might have hypnotized me into compliance with option (2).

[T]he future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this.22

But Jesus continues to draw me to Himself. Since I began to understand that He (as a human child) learned what He taught (as an adult) from the Holy Spirit’s instruction in the Old Testament Scriptures, and that He expected the teacher of Israel to understand the Scriptures as He did, I’ve become much more critical of this kind of nonspecific assertion. And so I ask: Is the “Hebrew idiom” that seeks to transform a Greek verb in the indicative mood (e.g., a statement of fact) into an imperative (e.g., “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”23) simply because it is in the future tense, a “Hebrew idiom” as God the Father and Holy Spirit intended and as Jesus understood it? Or is that “Hebrew idiom” the understanding of those in Israel who pursued a law that would lead to righteousness [but] did not succeed in reaching that law? [Table]. Why? [Why did they not succeed in reaching that law?] Paul asked rhetorically, and then answered: Because they did not pursue it by faith, but as if it were based on works [Table].24

A few words about the Cambridge Greek Testament for Schools and Colleges Commentary seem to be in order. In the introduction to Matthew’s Gospel the Preface by the General Editor states: “THE General Editor of The Cambridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed.” In the Editor’s Preface which follows that of the General Editor—dated December 21, 1880—Arthur Carr listed the lexicons, grammars and various “works principally consulted,” and he acknowledged “several friends who have helped me with suggestions.” The Cambridge Greek Testament for Schools and Colleges Commentary appears to be a collection of the works of individual authors who were described, and described themselves, as editors.

Since the translators of the ESV seem to have gone with option (2), and in lieu of an answer to my question about that “Hebrew idiom” from the late Mr. Carr, I’ll consider the ESV translations of the other occurrences of ἔσεσθε in the New Testament.

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.25

The phrase you must not be was οὐκ ἔσεσθε in the critical text (NET parallel Greek and NA28) or ουκ εση in the received text (Stephanus Textus Receptus and Byzantine Majority Text). Both ἔσεσθε and εση are forms of the verb εἰμί in the future tense and indicative mood: “you will not be.” The former is a 2nd person plural verb; the latter is a 2nd person singular verb. Mr. Carr explained:

προσεύχησθε οὐκ ἔσεσθε, instead of the singular προσεύχῃ οὐκ ἔσῃ, the singular introduced to harmonise with context ὅταν ποίῃς Matthew 6:2, ὅταν προσεύχῃ Matthew 6:6.

Mr. Carr revealed his preference26 for the originality of the critical text by stating that “the singular [was] introduced [later] to harmonise with context.” (The factual content of this assertion is based presumably on the dating of extant manuscripts.) Likewise, the translators of the ESV reveal at least an affinity for the idea that “the future [tense] has an imperative force”27 by rendering “you will not be” (οὐκ ἔσεσθε or οὐκ ἔσῃ) you must not be.

Mr. Carr did not reiterate the two options he presented for understanding ἔσεσθε in Matthew 5:48. He did, however, present further evidence of his preference for the critical text as he hinted that ἔσεσθε created a rule:

5. προσεύχησθε [e.g., προσεύχησθε in Matthew 6:5 rather than the singular προσευχή]. Plural, because here the reference is to public worship. It is a rule for the Church.

So Mr. Carr’s claim, that Καὶ ὅταν προσεύχησθε οὐκ ἔσεσθε ὡς οἱ ὑποκριταί “is a rule for the Church,” seems supported by the ESV translators: And when you pray, you must not be like the hypocrites.28 The Greek words translated the hypocrites were οἱ ὑποκριταί, a form of ὑποκριτής: “hypocrite, pretender, impious person.” According to the Merriam-Webster Dictionary online, however, these are all relatively late meanings of the Greek word:

A number of different things might pop to mind when we hear the word hypocrite. Maybe it’s a politician caught in a scandal; maybe it’s a religious leader doing something counter to their creed; maybe it’s a scheming and conniving character featured in soap operas. But it’s likely that the one thing that doesn’t come to mind is the theater.

The word hypocrite ultimately came into English from the Greek word hypokrites, which means “an actor” or “a stage player.” The Greek word itself is a compound noun: it’s made up of two Greek words that literally translate as “an interpreter from underneath.” That bizarre compound makes more sense when you know that the actors in ancient Greek theater wore large masks to mark which character they were playing, and so they interpreted the story from underneath their masks.

The Greek word took on an extended meaning to refer to any person who was wearing a figurative mask and pretending to be someone or something they were not. This sense was taken into medieval French and then into English, where it showed up with its earlier spelling, ypocrite, in 13th-century religious texts to refer to someone who pretends to be morally good or pious in order to deceive others. (Hypocrite gained its initial h- by the 16th century.)

It took a surprisingly long time for hypocrite to gain its more general meaning that we use today: “a person who acts in contradiction to his or her stated beliefs or feelings.” Our first citations for this use are from the early 1700s, nearly 500 years after hypocrite first stepped onto English’s stage.

Strong’s Concordance still referenced the original meaning: “lit: a stage-player.” But even Strong’s offered meanings for this word that probably didn’t exist for a thousand or more years from the time Jesus spoke, or Matthew recorded, it. Be that as it may, translating an indicative verb ἔσεσθε as if it were an imperative has a dulling effect on Jesus’ commands (Matthew 6:6 ESV):

But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you [Table].

Here, the Greek word translated go into actually is a verb in the imperative mood: εἴσελθε, a form of εἰσέρχομαι. It is completely acceptable to translate εἴσελθε go into; it still means you must go into: “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”29 Contrasted to you must not be like the hypocrites, however, go into may not quite convey how dramatic a gesture Jesus commanded. “When you pray, you must go into” (not the synagogue of actors nor street corners where actors pray, but into) your room and shut the door and pray to your Father who is in secret.

The Greek word translated will reward in the next clause was ἀποδώσει, a form of ἀποδίδωμι in the future tense and indicative mood, another word like ἔσεσθε, though not translated, “And your Father who sees in secret must reward you.” Neither did Mr. Carr offer “must reward” as another option to will reward. He was more preoccupied with other matters:

ταμεῖον has high authority (אBDE) for ταμιεῖον; cp. the late form ὑγεία for ὑγίεια.

6. ταμιεῖον. A private oratory or place of prayer. These were usually in the upper part of the house; in classical Greek ‘storehouse’ or ‘treasury’, the meaning of the word Luke 12:24. See Matthew 24:26.

Πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ. Christ was the first to enjoin clearly secret and silent prayer. Certainly to pray aloud and in public appears to have been the Jewish practice (see however 1 Samuel 1:13); it is still the practice with the heathen and Mahommedans. The Roman looked with suspicion on private prayer: ‘quod scire hominem nolunt deo narrant’30 (Seneca). Cp. Hor. Ep. I. 16. 59–62, where see Macleane’s note. Cp. also Soph. Electra 638, where Clytemnestra apologises for offering up a secret prayer.31

Here, again, I favor option (1), to treat the indicative mood like the indicative mood, a statement of fact, a promise to Jesus’ hearers/followers. It is true in their near future that Jesus’ hearers/followers will not be like the actors who love to stand and pray in the synagogues and at the street corners, that they may be seen by others,32 because Jesus’ hearers/followers will be actors who obey his commands instead: [you must] go into your room and shut the door and [you must] pray to your Father who is in secret.33 And Jesus’ promise will be true in their not too distant future because his hearers/followers will cease to be actors, portraying a certain character by obeying rules, to actually be those who are joined to the Lord [and become] one spirit with him.34

They will be crucified with Christ. It [will] no longer [be they] who live, but Christ who lives in [them]. And the life [they will then] live in the flesh [they will] live by faith in the Son of God, who loved [them] and gave himself for [them]. [They will] not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.35 They will be those who do what is true [who come] to the light, so that it may be clearly seen that [their] works have been carried out in God.36 They will be those who are released from the law, having died to that which held [them] captive, so that [they] serve in the new way of the Spirit and not in the old way of the written code.37

(This prompts me to wonder how a “Church” governed by “a rule”—you must not be like the hypocrites—relates to the ἐκκλησία of God in Jesus Christ. It sounds as if this “Church,” rather than being free to serve in the new way of the Spirit, is consigned instead to serve in the old way of [a new] written code.)

I’ve lumped the next four occurrences of ἔσεσθε together because of their similarities, but none was translated as an imperative in the ESV (Matthew 10:21, 22; 24:9; Mark 13:13; Luke 21:17).

Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

Then they will deliver you up to tribulation and put you to death, and you will be (ἔσεσθε) hated by all nations for my name’s sake.

And you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

You will be (ἔσεσθε) hated by all for my name’s sake.

The only author of the Cambridge Commentary to mention ἔσεσθε specifically in his notes on these verses was Alfred Plummer, Volume 3, in his comments to Mark 13:13.

καὶ ἔσεσθε μισούμενοι. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on…

I might ask whether the continuity of this hatred owes more to the present participle μισούμενοι, a form of μισέω in the middle/passive voice: “to hate, despise, detest (esp. to persecute); to strongly dislike; to refuse to have any further interest in.” Surely, the breadth of meaning of μισούμενοι lends credence to the factual content of Jesus’ statement (ἔσεσθε) in the indicative mood well into any humanly foreseeable future. At any rate, Mr. Plummer asserted no “imperative force” for the future tense here: “you must be hated.”

Jesus’ promise that his hearers/followers will be sons of God follows (Luke 6:35 ESV):

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be (ἔσεσθε) sons of the Most High, for he is kind to the ungrateful and the evil [Table].

Though I may be tempted in isolation like this to think that Jesus held up my works—loving my enemies, doing good, lending, expecting nothing in return—as the cause which effected my becoming a son of the Most High, the rest of Scripture and my own life assure me that I am one of the ungrateful and evil people who has benefited from his kindness.

Here, again, I understand the truth of ἔσεσθε in Jesus’ hearers’/followers’ near future as a demonstration of faith. As they put on the character of God like actors obeying Jesus’ commands, He receives their act as faith in his word. And in their not too distant future—after Jesus’ death, resurrection, ascension and the giving of his Holy Spirit—their reward will be (ἔσται, a singular form of εἰμί in the future tense and indicative mood) great: They will be born from above, not of blood nor of the will of the flesh nor of the will of man, but of God.38 And they will love with his love, do good by his goodness, be kind through his kindness, for the fruit [result] of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].39

F. W. Farrar, the author of Volume 4 of the Cambridge Commentary didn’t mention an imperative option for ἔσεσθε (or any other verb in the future tense and indicative mood) here (e.g., “you must be sons of the most high,” or “your reward must be great”). He simply reiterated the phrase in Greek with an instruction to compare it to Sirach.

Cambridge Greek Testament Commentary

Sirach 4:10 (Elpenor Septuagint)

ἔσεσθε υἱοὶ ὑψίστου. Comp. Sir 4:10.

ἔσῃ ὡς υἱὸς ῾Υψίστου

Luke 6:35 (ESV)

Sirach 4:10 (English Elpenor)

you will be sons of the Most High

shalt thou be as the son of the most High

Aside from the differences of number, the most notable difference is the word ὡς in Sirach: “Deliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. Be as a father unto the fatherless, and instead of an husband unto their mother: so shalt thou be as [ὡς] the son of the most High, and he shall love thee more than thy mother doth.”40 This is the work of an actor. By doing xyz the actor becomes as or like the character he or she portrays.

But the Son of the Most High said: love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.41 Here, again, the works are those of an actor until the promise is fulfilled, but the promise—you will be (ἔσεσθε) sons of the Most High—is not something an actor’s works can achieve. The actor’s works are received by the Most High as a demonstration of the actor’s faith in the Son of the Most High. The fulfillment of the promise—you will be (ἔσεσθε) sons of the Most High—is the work of God. As Jesus prayed: that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.42

The next occurrence is a direct reference to the freedom in Christ which is the overarching theme of these essays (John 8:36 ESV):

So if the Son sets you free, you will be (ἔσεσθε) free indeed.

Alfred Plummer, the author of Volume 5 of the Cambridge Commentary asserted no “imperative force” to the future tense in John 8:36: “you must be free indeed.” He made no direct reference to ἔσεσθε at all here:

ἐὰν οὖν υἱός. As before, any son is meant. ‘If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.’ The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31), He will abide in them (John 6:56), and will take care that the bondage from which He has freed them is not thrust upon them again.

This insight seems particularly interesting in the light of For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.43 Mr. Plummer continued by highlighting the adverb ὄντως (ESV: indeed):

ὄντως. Here only in S. John: comp. Luke 23:47; Luke 24:34; 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:16. It expresses reality as opposed to appearance; ἀληθῶς (John 8:31; John 4:42; John 6:14; John 7:40) implies that this reality is known.44

The next occurrence of ἔσεσθε is found in Jesus’ promise of the Holy Spirit’s power to perform the works of God through those who are one spirit with Him (Acts 1:8 ESV).

But you will receive45 power when the Holy Spirit has come upon you, and you will be (ἔσεσθε) my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table].

The Greek word translated you will receive was λήμψεσθε, a form of the verb λαμβάνω in the future tense and indicative mood, but J. R. Lumby, the author of Volume 6 of the Cambridge Commentary, didn’t offer an option (2) for interpreting either λήμψεσθε or ἔσεσθε in the imperative mood (e.g., “you must receive,” or “you must be”) because “the future has an imperative force.”46

The next occurrence of ἔσεσθε is found in Paul’s instruction about speech (1 Corinthians 14:9 ESV):

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (ἔσεσθε) speaking into the air.

The note addressing ἔσεσθε by J. J. Lias in Volume 8 of the Cambridge Commentary reads:

ἔσεσθελαλοῦντες. Not precisely equivalent to λαλήσετε. The condition of the persons rather than the nature of the action is indicated, ‘Ye shall be as men who are speaking into (or unto) the air.’

Frankly, the “condition of the persons” is a more interesting insight to consider in Matthew 5:48 and 6:5 than transforming “a statement of fact” into “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action”47 For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.48

The next occurrence of ἔσεσθε is in Paul’s paraphrase of some Old Testament promises (2 Corinthians 6:18 ESV).

and I will be a father to you, and you shall be (ἔσεσθε) sons and daughters to me, says the Lord Almighty.

Some tables comparing the Greek of Paul’s paraphrase to that of the Septuagint can be found in Christianity, Part 2. The Greek word translated I will be was ἔσομαι, a 1st person singular form of the verb εἰμί. Like ἔσεσθε, ἔσομαι is in the future tense and indicative mood. Here again, Alfred Plummer, the author of Volume 9 of the Cambridge Commentary, didn’t offer an option (2) for interpreting either ἔσομαι or ἔσεσθε in the imperative mood (e.g., “I must be,” or “you must be”). Mr. Plummer did offer a plausible explanation for Paul’s addition to the Old Testament text: καὶ θυγατέρας, and daughters (ESV).

The recognition of daughters of God as well as sons of God is found in Isaiah 43:6 : but it was the Gospel which first raised woman to her true position in God’s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God’s daughters. Comp. Acts 2:17-18 from Joel 2:28.

The final occurrence of ἔσεσθε is found in Peter’s quotation from Leviticus (1 Peter 1:16 ESV):

since it is written, “You shall be49 (ἔσεσθε) holy, for I am holy.”

The received text (Stephanus Textus Receptus and Byzantine Majority Text) had γενεσθε (KJV: Be ye) here (rather than ἔσεσθε), a form of the verb γίνομαι in the 2nd aorist tense and imperative mood: “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.” G. W. Blenkin, the author of Volume 18 of the Cambridge Commentary, favoring apparently the critical text even as he retained the flavor of the received text, wrote:

Generally in the N.T. the title ἅγιος describes the Christian’s privilege, as one whom God has “set apart” for Himself, rather than the Christian’s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the “Law of Holiness,” “Ye shall be holy, for I am holy,” Leviticus 11:44-45; Leviticus 19:2. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws.

I’ve quoted some English translations of these verses from Leviticus from both the Hebrew of the Masoretic text and the Greek of the Septuagint in three tables below.

Masoretic Text

Septuagint

Leviticus 11:44 (Tanakh)

Leviticus 11:44 (NET)

Leviticus 11:44 (NETS)

Leviticus 11:44 (English Elpenor)

For I am HaShem your G-d; sanctify yourselves therefore (וְהִתְקַדִּשְׁתֶּם֙), and be ye (וִֽהְיִיתֶ֣ם) holy (קְדשִׁ֔ים); for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.

for I am the Lord your God, and you are to sanctify yourselves (qāḏaš, והתקדשתם) and be (hāyâ, והייתם) holy (qāḏôš, קדשים) because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

For it is I who am the Lord your God, and you shall be sanctified (καὶ ἁγιασθήσεσθε), and you shall be holy (καὶ ἅγιοι ἔσεσθε), for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth.

For I am the Lord your God; and ye shall be sanctified (καὶ ἁγιασθήσεσθε), and ye shall be holy (καὶ ἅγιοι ἔσεσθε), because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.

The Hebrew word וְהִתְקַדִּשְׁתֶּם֙ (qāḏaš) was translated sanctify yourselves therefore (Tanakh), and you are to sanctify yourselves (NET) and, Consecrate yourselves therefore (ESV) from the Masoretic text. The Tanakh on chabad.org rendered it and you shall sanctify yourselves, which is interesting since it captures some sense of promise. The rabbis who translated the Septuagint chose καὶ ἁγιασθήσεσθε, a passive form of ἁγιάζω in the future tense and indicative mood, a promise to you from the Lord your God: and you shall be sanctified (NETS), and ye shall be sanctified (English Elpenor).

The Hebrew וִֽהְיִיתֶ֣ם (hāyâ) followed by קְדשִׁ֔ים (qāḏôš) was translated and be ye holy (Tanakh), and be holy (NET, ESV) from the Masoretic text, the result apparently of sanctifying oneself. In the Septuagint, however, this was clearly another promise to you from the Lord your God: καὶ ἅγιοι ἔσεσθε, and you shall be holy (NETS), and ye shall be holy (English Elpenor).

Masoretic Text

Septuagint

Leviticus 11:45 (Tanakh)

Leviticus 11:45 (NET)

Leviticus 11:45 (NETS)

Leviticus 11:45 (English Elpenor)

For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be (וִֽהְיִיתֶ֣ם) holy (קְדשִׁ֔ים), for I am holy.

for I am the Lord who brought you up from the land of Egypt to be your God, and you are to be (hāyâ, והייתם) holy (qāḏôš, קדשים) because I am holy.

For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy (καὶ ἔσεσθε ἅγιοι), for I am holy, I, the Lord.

For I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy (καὶ ἔσεσθε ἅγιοι), for I the Lord am holy.

This time, the Hebrew, וִֽהְיִיתֶ֣ם (hāyâ) followed by קְדשִׁ֔ים (qāḏôš), was translated ye shall therefore be holy (Tanakh), You shall therefore be holy (ESV) from the Masoretic text, wafting a scent of promise, rather than the more consistently imperative and you are to be holy (NET). But again, in the Septuagint καὶ ἔσεσθε ἅγιοι, you shall be holy (NETS) and ye shall be holy (English Elpenor), is unequivocally a promise to you from the Lord your God, the result of his own holiness.

Masoretic Text

Septuagint

Leviticus 19:2 (Tanakh)

Leviticus 19:2 (NET)

Leviticus 19:2 (NETS)

Leviticus 19:2 (English Elpenor)

Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be (תִּֽהְי֑וּ) holy (קְדשִׁ֣ים); for I HaShem your G-d am holy.

“Speak to the whole congregation of the Israelites and tell them, ‘You must be (hāyâ, תהיו) holy (qāḏôš, קדשים) because I, the Lord your God, am holy.

Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy (ἅγιοι ἔσεσθε), for I am holy, the Lord your God.

Speak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy (ἅγιοι ἔσεσθε); for I the Lord your God [am] holy.

Here the Hebrew of the Masoretic text, קְדשִׁ֣ים (qāḏôš) followed by תִּֽהְי֑וּ (hāyâ), was translated as a promise, Ye shall be holy (Tanakh), You shall be holy (ESV), except for You must be holy (NET). And again, the Greek translation of the Septuagint was ἅγιοι ἔσεσθε, You shall be holy (NETS), Ye shall be holy (English Elpenor), a promise to you from the Lord your God.

A note (60) in the NET on Matthew 5:48—So then, be perfect, as your heavenly Father is perfect—reads:

This remark echoes OT statements in Lev 11:44-45 and Lev 19:2: “you must be holy as I am holy.”

I’ll continue to quote the EXP8 translation of Matthew 5:48—You will be perfect, therefore, as your heavenly Father is perfect [Table]—Arthur Carr’s contention that “the future has an imperative force”50 notwithstanding. The mere possibility that περιπατεῖτε in the phrase πνεύματι περιπατεῖτε was intended to be understood as a statement of fact (“by the spirit you walk”) rather than as “a command or instruction…charging the hearer to carry out or perform a certain action”51 (“by the spirit you must walk”) has revolutionized my walk these past two months. Everyday since, that little faith has made it so much easier to put on the new self, created after the likeness of God in true righteousness and holiness.52

What marvelous wonders will faith in Jesus’ promise of perfection bring?

A table of the occurrences of ἔσεσθε in the ESV and the corresponding entries from the Cambridge Greek Testament for Schools and Colleges Commentary follows.

Examples of ἔσεσθε in the New Testament

Reference

ESV

Cambridge Greek Testament Commentary

Matthew 5:48, Arthur Carr

You therefore must be (ἔσεσθε) perfect, as your heavenly Father is perfect [Table].

ἔσεσθε τέλειοι. Lit. ‘ye shall be perfect.’ Either (1) in reference to a future state, ‘if ye have this true love or charity ye shall be perfect hereafter’; or (2) the future has an imperative force, and τέλειοι is limited by the preceding words = perfect in respect of love, i.e. ‘love your enemies as well as your neighbours,’ because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.

Matthew 6:5, Arthur Carr

And when you pray, you must not be (οὐκ ἔσεσθε or ουκ εση) like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward [Table].

προσεύχησθε οὐκ ἔσεσθε, instead of the singular προσεύχῃ οὐκ ἔσῃ, the singular introduced to harmonise with context ὅταν ποίῃς Matthew 6:2, ὅταν προσεύχῃ Matthew 6:6.

5. προσεύχησθε. Plural, because here the reference is to public worship. It is a rule for the Church.

Matthew 10:21, 22, Arthur Carr

Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

ὁ δὲ ὑπομείνας εἰς τέλος κ.τ.λ. The parallel expression Luke 21:19 is made clear by this verse, ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν, ‘by your patience ye shall win for yourselves your souls,’ i.e. win your true life by enduring to the end. Comp. Romans 5:3-5, καυχῶμεθα ἐν ταῖς θλίψεσιν εἰδότες ὅτι η θλίψις ὑπομονὴν κατεργάζεται ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα ἡ δὲ ἐλπὶς οὐ καταισχύνει.

σωθήσεται. ‘Shall be saved,’ shall win σωτηρία. In classical Greek σωτηρία means, ‘safety,’ ‘welfare,’ i.e. life secure from evil, cp. Luke 1:71; in the Christian sense it is a life of secured happiness, hence ‘salvation’ is the highest sense. So σώζεσθαι = ‘to live securely’ with an additional notion of rescue from surrounding danger, οἱ σωζόμενοι means those who are enjoying this life of blessed security.

Matthew 24:9, Arthur Carr

Then they will deliver you up to tribulation and put you to death, and you will be (ἔσεσθε) hated by all nations for my name’s sake.

θλίψιν. Rare in the classics, the figurative sense is late in the noun but appears in the verb, Aristoph. Vespæ 1289 and elsewhere. In Philippians 1:17 the literal ‘pressure’ of the chain is thought of: θλίψιν ἐγείρειν, ‘to make my chain gall me’ (Bp. Lightfoot). θλίψις is preferable to θλίψις, though the latter is the Attic accentuation. The tendency of later Greek was to shorten the penultimate. See Winer, pp. 56, 57 and Dr Moulton’s note.

Mark 13:13, Alfred Plummer

And you will be (ἔσεσθε) hated by all for my name’s sake. But the one who endures to the end will be saved.

καὶ ἔσεσθε μισούμενοι. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on; cf. Mark 13:25. It will have its compensations, τὸ γὰρ ἕνεκεν αὐτοῦ μισεῖσθαι, ἱκανόν ἐστι πάσας ἐπικουφίσαι τὰς συμφοράς (Theoph.). On the causes of this universal hatred of Christians see Plummer, Church of the Early Fathers, pp. 150 f.

ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. Mt. has the same, but Lk. interprets, “In your endurance ye shall win your souls.” Not εἰς τὸ τέλος, the end spoken of in Mark 13:7, but εἰς τέλος, “finally” or “to the uttermost,” which is better here, as in 1 Thessalonians 2:16. See on John 13:1 and Ryle and James on Ps. Song of Solomon 1:1. In the Epp. and in Rev. ὑπομονή is freq. as a special virtue of Christians, and it cannot be won without affliction (Romans 5:3). It means courageous endurance without despondency. See Lightfoot on Colossians 1:11; Trench, Syn. § 53. With this use of οὗτος comp. that in Mark 13:11; Mark 6:16; Mark 12:10; that of ἐκεῖνος in Mark 7:20 is similar. For σωθήσεται in the spiritual sense see Mark 8:35; Mark 10:36.

Luke 6:35, F. W. Farrar

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be (ἔσεσθε) sons of the Most High, for he is kind to the ungrateful and the evil [Table].

μηδὲν� ABD. μηδένα א.

πολύς. A adds the explanatory gloss ἐν οὐρανῷ.

35. πλήν. ‘However.’ This conjunction is used by St Luke much more frequently than by the other N. T. writers. From this passage we see that ‘interest’ and ‘usury’ are not here contemplated at all.

μηδὲν . Vulg[138] nihil inde sperantes. See Psalms 15:5, with the Rabbinic comment that God counts it as universal obedience if any one lends without interest. The words may also mean ‘despairing in nothing;’ or (if μηδέν’ be read) ‘driving no one to despair.’ The verb only occurs again as the varia lectio of D in Ephesians 4:19. It is a late Greek word and generally means ‘to despair.’ Hence our R. V[139] renders it “never despairing” with the marginal reading “despairing of no man” (μηδέν’). Comp. Romans 4:18, παρ’ ἐλπίδα ἐπ’ ἐλπίδι ἐπίστευσεν.

[138] Vulg. Vulgate.

[139] R. V. Revised Version.

ἔσεσθε υἱοὶ ὑψίστου. Comp. Sir 4:10.

χρηστός ἐστιν ἐπὶ τοὺς . See the exquisite addition in Matthew 5:45.

Luke 21:17, F. W. Farrar

You will be (ἔσεσθε) hated by all for my name’s sake.

ἐπηρώτησαν. The questioners were Peter and James and John and Andrew, Mark 13:3.

πότε … καὶ τί τὸ σημεῖον; Our Lord leaves the former question unanswered (see on Luke 17:20) and only deals with the latter. This was His gentle method of discouraging irrelevant or inadmissible questions (comp. Luke 13:23-24).

John 8:36, Alfred Plummer

So if the Son sets you free, you will be (ἔσεσθε) free indeed.

ἐὰν οὖν ὁ υἱός. As before, any son is meant. ‘If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.’ The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31), He will abide in them (John 6:56), and will take care that the bondage from which He has freed them is not thrust upon them again.

ὄντως. Here only in S. John: comp. Luke 23:47; Luke 24:34; 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:16. It expresses reality as opposed to appearance; ἀληθῶς (John 8:31; John 4:42; John 6:14; John 7:40) implies that this reality is known.

Acts 1:8, J. R. Lumby

But you will receive power when the Holy Spirit has come upon you, and you will be (ἔσεσθε) my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table].

μου. The Text. recept. is the result of a conformity to the more common construction.

8. δύναμιν. The Vulgate renders ‘virtutem,’ and makes it govern the words in the genitive which immediately follow, ‘Ye shall receive the influence of the Holy Spirit which shall come upon you.’ It is better, with A.V., to render the genitive as genitive absolute, because of the participle included in the expression. The phrases δύναμις τοῦ πνεύματος and δ. πνεύματος ἁγίου do occur (Luke 4:14; Romans 15:13; Romans 15:19), but not constructed as in this verse. The effect of this gift was to be something different from the profitless speculations to which they had just desired an answer, even ‘a mouth and wisdom which their adversaries could neither gainsay nor resist’ (Luke 21:15).

Ἱερουσαλὴμ κ.τ.λ. The order here appointed for the preaching of the Gospel was exactly observed. At Jerusalem (Acts 2-7), Judæa and Samaria (Acts 8:1), and after the conversion of Saul, in all parts of Asia, Greece, and last of all at Rome.

ἕως ἐσχάτου τῆς γῆς. The precise expression occurs several times in the LXX. of Isaiah (Isaiah 48:20; Isaiah 49:6; Isaiah 62:11). See also Acts 13:47.

1 Corinthians 14:9, J. J. Lias

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (ἔσεσθε) speaking into the air.

εὔσημον. Related to σῆμα, σημεῖον. Literally, well marked, i.e. intelligible.

ἔσεσθε … λαλοῦντες. Not precisely equivalent to λαλήσετε. The condition of the persons rather than the nature of the action is indicated, ‘Ye shall be as men who are speaking into (or unto) the air.’

2 Corinthians 6:18, Alfred Plummer

and I will be a father to you, and you shall be (ἔσεσθε) sons and daughters to me, says the Lord Almighty.

18. This again seems to be a mosaic of several passages; 2 Samuel 7:14; Isaiah 43:6; 2 Samuel 7:8 : And I will be to you a Father, and ye shall be to Me sons and daughters. For ἔσομαι εἰς = γενήσομαι comp. Ephesians 5:31; Hebrews 8:10 : but the εἰς may = ‘to serve as, for.’ This is probably a Hebraism: comp. Acts 7:21; Acts 13:22; Acts 13:47. Simcox, Language of the N.T., pp. 80, 143. The recognition of daughters of God as well as sons of God is found in Isaiah 43:6 : but it was the Gospel which first raised woman to her true position in God’s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God’s daughters. Comp. Acts 2:17-18 from Joel 2:28.

λέγει Κύριος Παντοκράτωρ. This represents the O.T. formula, ‘saith the Lord of Hosts’ (2 Samuel 7:8; 1 Chronicles 17:7; Haggai 1:2; Haggai 1:5-7; Haggai 1:9; Haggai 1:14, &c.). In the O.T. παντοκράτωρ is frequent; but in the N.T. it is found only here and in Revelation (2 Corinthians 1:8; 2 Corinthians 4:8; 2 Corinthians 11:17, &c.). Westcott (The Historic Faith, pp. 36, 37) points out that παντοκράτωρ is ‘All-sovereign’ rather than ‘Almighty’; the title is descriptive of exercised dominion rather than of abstract power. Scripture speaks of powers of evil as ‘world-sovereign’ (Ephesians 6:12), but it proclaims God as ‘All-sovereign.’ The All-sovereign One can, the Lord will, fulfil his promises, whatever men may do. Si vos ejecerint, si vos parentes abdicaverint infideles, Me patrem habebitis sempiternum (Primasius). See Charles on the Book of Jubilees i. 24.

1 Peter 1:16, G. W. Blenkin

since it is written, “You shall be (ἔσεσθε) holy, for I am holy.”

ατὰ τὸν καλέσαντα ὑμᾶς ἅγιον (cf. Ephesians 1:4; Ephesians 4:1; Ephesians 5:1, etc.). After the model of Him that called you, Who is holy. Here we have the true model (εἰκών) to which men’s lives are to be conformed (σύμμορφοι, cf. Romans 8:29; Colossians 3:10). The original purpose of God in creation was that man made in His image should grow into His likeness. “By divers portions and in divers manners” culminating in the Incarnation the divine likeness has been gradually revealed, and those who are “called” into covenanted relationship with God are bidden to be “imitators of God as beloved children,” Ephesians 5:1.

ἅγιος, like the Hebrew קָדו̇שׁ, meant originally “set apart,” distinct from ordinary things. It was at first applied to persons (e.g. Exodus 22:31), places (Exodus 3:5, etc.) or things (1 Kings 7:51) which were “set apart” for religious use, regarded as being connected with the presence or service of God. It is not easy to decide how the same word came also to be applied to God Himself. Some would suggest that it was because God was regarded as “set apart,” separated from what was common or unclean. Others think that as things set apart for God were required to be without stain or blemish, the word ἅγιος applied to them acquired the meaning of “pure,” “unblemished,” and, as applied to persons, moral purity as well as physical would gradually be understood as being necessary. In this sense (the idea of “set apart” being lost sight of) the word might be applied to God. And in proportion as the conception of God became elevated and purified so the idea of (God’s Holiness would acquire a more awful purity (e.g. Isaiah 6:3). But in either case, when once the word ἅγιος had come to be applied to God, the idea of what “holiness” must mean in God would react upon all the lower applications of the word to men. Those who claimed a special relationship to God would be understood as requiring to have a moral character conformable to that of God.

Generally in the N.T. the title ἅγιος describes the Christian’s privilege, as one whom God has “set apart” for Himself, rather than the Christian’s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the “Law of Holiness,” “Ye shall be holy, for I am holy,” Leviticus 11:44-45; Leviticus 19:2. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws.

γενήθητε. Shew yourselves to be, prove yourselves worthy of the title which you claim in every detail of your dealings with other men. ἀναστροφή = your converse or intercourse with those around you.

According to the note in the Cambridge Greek Testament for Schools and Colleges Commentary Peter referenced Leviticus 11:44, 45 and Leviticus 19:2, and according to a note (34) in the NET, Peter quoted from Leviticus 19:2 in 1 Peter 1:16. Tables comparing the Greek of that quotation with that of the Septuagint follow.

1 Peter 1:16b (NET Parallel Greek)

Leviticus 11:44b (Septuagint BLB) Table

Leviticus 11:44b (Septuagint Elpenor)

ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]

ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι

ἅγιοι ἔσεσθε, ὅτι ἅγιός εἰμι

1 Peter 1:16b (NET)

Leviticus 11:44b (NETS)

Leviticus 11:44b (English Elpenor)

“You shall be holy, because I am holy.”

you shall be holy, for I am holy

ye shall be holy, because I…am holy

1 Peter 1:16b (NET Parallel Greek)

Leviticus 11:45b (Septuagint BLB) Table

Leviticus 11:45b (Septuagint Elpenor)

ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]

ἔσεσθε ἅγιοι ὅτι ἅγιός εἰμι

ἔσεσθε ἅγιοι, ὅτι ἅγιός εἰμι

1 Peter 1:16b (NET)

Leviticus 11:45b (NETS)

Leviticus 11:45b (English Elpenor)

“You shall be holy, because I am holy.”

you shall be holy, for I am holy

ye shall be holy, for I…am holy

1 Peter 1:16b (NET Parallel Greek)

Leviticus 19:2b (Septuagint BLB) Table

Leviticus 19:2b (Septuagint Elpenor)

ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι]

ἅγιοι ἔσεσθε ὅτι ἐγὼ ἅγιος

ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ

1 Peter 1:16b (NET)

Leviticus 19:2b (NETS)

Leviticus 19:2b (English Elpenor)

“You shall be holy, because I am holy.”

You shall be holy, for I am holy

Ye shall be holy; for I…[am] holy

Tables comparing Leviticus 11:44; 11:45 and 19:2 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 11:44; 11:45 and 19:2 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 1:16; John 17:20 and 17:22, 23 in the KJV and NET follow.

Leviticus 11:44 (Tanakh)

Leviticus 11:44 (KJV)

Leviticus 11:44 (NET)

For I am HaShem your G-d; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth. For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. for I am the Lord your God, and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

Leviticus 11:44 (Septuagint BLB)

Leviticus 11:44 (Septuagint Elpenor)

ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ ἁγιασθήσεσθε καὶ ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι ἐγὼ κύριος ὁ θεὸς ὑμῶν καὶ οὐ μιανεῖτε τὰς ψυχὰς ὑμῶν ἐν πᾶσιν τοῖς ἑρπετοῖς τοῖς κινουμένοις ἐπὶ τῆς γῆς ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν, καὶ ἁγιασθήσεσθε καὶ ἅγιοι ἔσεσθε, ὅτι ἅγιός εἰμι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, καὶ οὐ μιανεῖτε τὰς ψυχὰς ὑμῶν ἐν πᾶσι τοῖς ἑρπετοῖς τοῖς κινουμένοις ἐπὶ τῆς γῆς

Leviticus 11:44 (NETS)

Leviticus 11:44 (English Elpenor)

For it is I who am the Lord your God, and you shall be sanctified, and you shall be holy, for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth. For I am the Lord your God; and ye shall be sanctified, and ye shall be holy, because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.

Leviticus 11:45 (Tanakh)

Leviticus 11:45 (KJV)

Leviticus 11:45 (NET)

For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be holy, for I am holy. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. for I am the Lord who brought you up from the land of Egypt to be your God, and you are to be holy because I am holy.

Leviticus 11:45 (Septuagint BLB)

Leviticus 11:45 (Septuagint Elpenor)

ὅτι ἐγώ εἰμι κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου εἶναι ὑμῶν θεός καὶ ἔσεσθε ἅγιοι ὅτι ἅγιός εἰμι ἐγὼ κύριος ὅτι ἐγώ εἰμι Κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ τῆς Αἰγύπτου εἶναι ὑμῶν Θεός, καὶ ἔσεσθε ἅγιοι, ὅτι ἅγιός εἰμι ἐγὼ Κύριος

Leviticus 11:45 (NETS)

Leviticus 11:45 (English Elpenor)

For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy, for I am holy, I, the Lord. For I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy, for I the Lord am holy.

Leviticus 19:2 (Tanakh)

Leviticus 19:2 (KJV)

Leviticus 19:2 (NET)

Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I HaShem your G-d am holy. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy. “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Leviticus 19:2 (Septuagint BLB)

Leviticus 19:2 (Septuagint Elpenor)

λάλησον τῇ συναγωγῇ τῶν υἱῶν Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς ἅγιοι ἔσεσθε ὅτι ἐγὼ ἅγιος κύριος ὁ θεὸς ὑμῶν λάλησον τῇ συναγωγῇ τῶν υἱῶν ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ Κύριος ὁ Θεὸς ὑμῶν

Leviticus 19:2 (NETS)

Leviticus 19:2 (English Elpenor)

Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy, for I am holy, the Lord your God. Speak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy; for I the Lord your God [am] holy.

1 Peter 1:16 (NET)

1 Peter 1:16 (KJV)

for it is written, “You shall be holy, because I am holy.” Because it is written, Be ye holy; for I am holy.

1 Peter 1:16 (NET Parallel Greek)

1 Peter 1:16 (Stephanus Textus Receptus)

1 Peter 1:16 (Byzantine Majority Text)

διότι γέγραπται [ὅτι] ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος [εἰμι] διοτι γεγραπται αγιοι γενεσθε οτι εγω αγιος ειμι διοτι γεγραπται αγιοι γινεσθε οτι εγω αγιος ειμι

John 17:20 (NET)

John 17:20 (KJV)

“I am not praying only on their behalf, but also on behalf of those who believe in me through their testimony, Neither pray I for these alone, but for them also which shall believe on me through their word;

John 17:20 (NET Parallel Greek)

John 17:20 (Stephanus Textus Receptus)

John 17:20 (Byzantine Majority Text)

Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευσοντων δια του λογου αυτων εις εμε ου περι τουτων δε ερωτω μονον αλλα και περι των πιστευοντων δια του λογου αυτων εις εμε

John 17:22, 23 (NET)

John 17:22, 23 (KJV)

The glory you gave to me I have given to them, that they may be one just as we are one— And the glory which thou gavest me I have given them; that they may be one, even as we are one:

John 17:22 (NET Parallel Greek)

John 17:22 (Stephanus Textus Receptus)

John 17:22 (Byzantine Majority Text)

καγὼ τὴν δόξαν ἣν δέδωκας μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν και εγω την δοξαν ην δεδωκας μοι δεδωκα αυτοις ινα ωσιν εν καθως ημεις εν εσμεν
I in them and you in me—that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me. I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

John 17:23 (NET Parallel Greek)

John 17:23 (Stephanus Textus Receptus)

John 17:23 (Byzantine Majority Text)

ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας εγω εν αυτοις και συ εν εμοι ινα ωσιν τετελειωμενοι εις εν και ινα γινωσκη ο κοσμος οτι συ με απεστειλας και ηγαπησας αυτους καθως εμε ηγαπησας

1 Galatians 5:1a (EXP1) Table

2 John 14:16, 17a (ESV) Table

3 John 14:26 (ESV) Table

4 John 14:18 (ESV)

5 John 14:23b (ESV) Table

6 Galatians 5:1b (EXP1) Table

7 John 4:14b (ESV) Table

8 1 Corinthians 6:17 (ESV)

9 Some of my reasons are found in Exploration, Part 1, with more explanation in Exploration, Part 2.

10 Philippians 2:12b, 13 (ESV)

12 Galatians 5:22a (ESV)

13 Romans 13:10b (ESV)

14 Ephesians 4:24b (ESV)

15 1 Corinthians 6:17 (ESV)

16 Galatians 2:20 (NET)

17 The NET parallel Greek text, NA28 and Byzantine Majority Text had πιστευόντων here, a participle of the verb πιστεύω in the present tense (NET: believe), where the Stephanus Textus Receptus had πιστευσοντων (KJV: shall believe) in the future tense.

19 The Stephanus Textus Receptus and Byzantine Majority Text had εσμεν, a 1st person plural form of the verb εἰμί here. The NET parallel Greek text and NA28 did not.

20 The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) joining these clauses. The NET parallel Greek text and NA28 did not.

22 Ibid.

24 Romans 9:31b, 32a (ESV)

25 Matthew 6:5 (ESV) Table

26 This preference for the critical text was stated explicitly in Matthew’s Introduction – On the Greek Text: “IN undertaking an edition of the Greek text of the New Testament with English notes for the use of Schools, the Syndics of the Cambridge University Press have not thought it desirable to reprint the text in common use*[1]. To have done this would have been to set aside all the materials that have since been accumulated towards the formation of a correct text, and to disregard the results of textual criticism in its application to MSS., Versions and Fathers.”

28 Matthew 6:5a (ESV) Table

30 From X. Seneca Says His Health to Lucilius [5], translated into English by Google: “But as I am wont to send a letter with some small gift, it is true what I found in Athenodorus: ‘Then know that you are free from all desires, when you have come to the point of asking nothing of the gods except what you can ask openly.’ For now, what madness is there in men! They whisper the most shameful vows to the gods; if anyone puts his ear to them, they will be silent, and what they do not wish a man to know they tell a god. See, therefore, that this cannot be prescribed healthily: live with men as if a god were to see, speak with a god as if men were to hear. Farewell.”

32 Matthew 6:5b (ESV) Table

33 Matthew 6:6b (ESV) Table

34 1 Corinthians 6:17b (ESV)

35 Galatians 2:20, 21 (ESV)

36 John 3:21 (ESV)

37 Romans 7:6 (ESV)

38 John 1:13b (ESV)

39 Galatians 5:22, 23 (ESV)

40 Sirach 4:9, 10 (English Elpenor)

41 Luke 6:35 (ESV) Table

42 John 17:22b, 23 (ESV)

43 Galatians 5:1 (EXP1) Table

45 The NET parallel Greek text and NA28 had λήμψεσθε here, a form of the verb λαμβάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεσθε. These appear to be alternate spellings for the same part of speech.

48 Galatians 5:1 (EXP1) Table

49 The NET parallel Greek text and NA28 had ἔσεσθε here, a form of the verb εἰμί in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had γενεσθε (KJV: Be ye), a form of the verb γίνομαι in the 2nd aorist tense and imperative mood.

52 Ephesians 4:24 (ESV)

A Shadow of the Good Things, Part 9

In another essay I began to consider the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS) in Leviticus 16:8 (Septuagint [Table]). It led me to Paul’s continuing discussion of the death of those who were baptized into Christ Jesus (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin [Table]. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table]. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me [Table].

Immediately, I was confronted with my own unbelief. My religious mind rebels against the idea that I am unspiritual, sold into slavery to sin.1 Why adhere to a religion that renders me unspiritual, sold into slavery to sin? The easiest way to overcome the evangelical penchant of my religious mind to fabricate a religion palatable to unbelievers is to stop thinking about religion and start thinking about truth: Set them apart in the truth, Jesus prayed to his Father; your word is truth.2

Truthfully, my religious mind wants I am unspiritual, sold into slavery to sin to apply to the old man who is being corrupted in accordance with deceitful desires.3 My old man may well be the proximate cause of my unspirituality and slavery to sin, but Paul described an I, as I am seen here and now, that is comprised of both an old man and a new man who has been created in God’s image—in righteousness and holiness that comes from truth:4 For I want to do the good, he wrote, but I cannot do it.5

Though this saying is too defeatist for my religious mind, its truth is readily apparent when contrasted to the lie told at the inauguration of the law.

Romans 7:18b (NET)

Exodus 19:8b (NET)

For I want to do the good, but I cannot do it. All that the Lord has commanded we will do!

Besides, I do not do the good: For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!6

Literally: “For I by law to law died” (ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον). I suppose I’ve wanted this I to be the old man who is being corrupted in accordance with deceitful desires7 only, but Paul wrote (Romans 12:1 NET):

Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies (τὰ σώματα ὑμῶν) as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service.

I wonder if persons might be a better translation of σώματα here, but the bodies or persons to whom Paul wrote were comprised of both an old man who is being corrupted in accordance with deceitful desires8 and a new man who has been created in God’s image—in righteousness and holiness that comes from truth.9

Paul continued: so that I may live to God.10 Literally: “so that (ἵνα) to God (θεῷ) I may live (ζήσω).” The may was added because the verb ζήσω is in the subjunctive mood. Logically, it can be dropped, however, because this is a purpose and a result clause: “to God I live” because “I by law to law died.” Now he is not God of the dead, but of the living, for all live before him,11 Jesus told some Sadducees (who contend that there is no resurrection).12

I have been crucified with Christ (Χριστῷ συνεσταύρωμαι):13 “in Christ, to Christ, by Christ I have been and am crucified with [Him].” The Greek verb συνεσταύρωμαι is in the perfect tense:

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

For example, Galatians 2:20 should be translated “I am in a present state of having been crucified with Christ,” indicating that not only was I crucified with Christ in the past, but I am existing now in that present condition.

Paul continued: and it is no longer I who live.14 Literally, “and I live (ζῶ δὲ) no longer I (οὐκέτι ἐγώ),” but Christ lives in me.15 Literally, “but lives (ζῇ δὲ) in me (ἐν ἐμοὶ) Christ (Χριστός).” So the life I now live in the body:16 “so which ( δὲ) now I live (νῦν ζῶ) in flesh (ἐν σαρκί),” I live because of the faithfulness of the Son of God:17 “in the faithfulness I live (ἐν πίστει ζῶ τῇ) of the Son of God (τοῦ υἱοῦ τοῦ θεοῦ),”18 who loved me (τοῦ ἀγαπήσαντος με) and gave himself (καὶ παραδόντος ἑαυτὸν) for me (ὑπὲρ ἐμοῦ).19

So, the I who actually accomplishes the good I want to do,20 or “is present in/with me,” (but cannot do) is Christ [who] lives in me.21 This is in keeping with Paul’s explanation in his letter to the Galatians of an I comprised of an old man who is being corrupted in accordance with deceitful desires22 and a new man who has been created in God’s image—in righteousness and holiness that comes from truth23 (Galatians 5:16, 17 NET):

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want (θέλητε, a form of θέλω) [Table].

But I say (Λέγω δέ), live by the Spirit, “by [the] Spirit (πνεύματι) walk or you walk (περιπατεῖτε),” and you will not carry out the desires of the flesh,24 “and (καὶ) desire of flesh (ἐπιθυμίαν σαρκὸς) you never carry out (οὐ μὴ τελέσητε).” I wrote about the strength of οὐ μὴ τελέσητε elsewhere. Jesus is the One who proved this statement true.

So, to walk or live by the Spirit, buoyed up and carried along by the fruit of the Spirit—Jesus’ own love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control—is the only way I will do the good I want but cannot do. So you too, Jesus said, when you have done (ποιήσητε, a form of ποιέω) everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done (ποιῆσαι, another form of ποιέω) what was our duty.’25 Though I’ve complained—“You mean, I can’t even put in my thumb, pull out a plum and say, ‘Oh, what a good boy am I’?”26—I do recognize how little credit I deserve for what is effectively the Lord’s work in and through me.

This explains to my satisfaction why Paul and the Holy Spirit considered an I comprised of an old man who is being corrupted in accordance with deceitful desires27 and a new man who has been created in God’s image—in righteousness and holiness that comes from truth,28 who want[s] to do the good, butcannot do it,29 unspiritual, sold into slavery to sin.30 This new desire (Romans 3:10-18), this new will, to do the will of God revealed in the law, prompted the following conclusion (Romans 7:16, 17 NET):

But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me [Table].

Literally, “But if (εἰ δὲ) what not I want ( οὐ θέλω) this I do (τοῦτο ποιῶ),” according to a note (23) in the NET, “I agree with the law (σύμφημι τῷ νόμῳ) that it is good (ὅτι καλός)” or beautiful. But now (νυνὶ δὲ) it is no longer me (οὐκέτι ἐγὼ) doing it (κατεργάζομαι αὐτὸ), “but (ἀλλὰ) this lives ( |οἰκοῦσα|) in me (ἐν ἐμοὶ), sin (ἁμαρτία)” or “but this sin lives in me.”

Here is the substance or body which cast the shadow of the scape-goat (English Elpenor) or the [goat] to be sent off (NETS). It was repeated for good measure (Romans 7:20 NET [Table]).

Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Literally, “If now (εἰ δὲ) what not I want ( οὐ θέλω) I ([ἐγὼ]) this do (τοῦτο ποιῶ), it is no longer me (οὐκέτι ἐγὼ) doing it (κατεργάζομαι αὐτὸ), but (ἀλλὰ) this lives ( οἰκοῦσα) in me (ἐν ἐμοὶ), sin (ἁμαρτία)” or “but this sin lives in me.”

Paul continued (Romans 7:21-25 NET):

So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members [Table]. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin [Table].

Paul seemed simultaneously frustrated and calmly resigned to reside in this body of death (τοῦ σώματος τοῦ θανάτου τούτου) for a season, trusting the grace of God through Jesus Christ our Lord.31 The Lord described the scape-goat ceremony as follows:

Masoretic Text

Septuagint

Leviticus 16:21, 22 (Tanakh)

Leviticus 16:21, 22 (NET)

Leviticus 16:21, 22 (NETS)

Leviticus 16:21, 22 (English Elpenor)

And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness. Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, and thus he is to put them on the head of the goat and send it away into the desert by the hand of a man standing ready. And Aaron shall lay his hands on the head of the live goat and confess over it all the lawless acts of the sons of Israel and all their offenses and all their sins and shall put them on the head of the live goat and shall send it away into the desert by the hand of a ready person. and Aaron shall lay his hands on the head of the live goat, and he shall declare over him all the iniquities of the children of Israel, and all their unrighteousness, and all their sins; and he shall lay them upon the head of the live goat, and shall send him by the hand of a ready man into the wilderness.
And the goat shall bear upon him all their iniquities unto a land which is cut off (גְּזֵרָ֑ה); and he shall let go the goat in the wilderness. The goat is to bear on itself all their iniquities into an inaccessible (gᵊzērâ, גזרה) land, so he is to send the goat away into the desert. And the goat shall bear on itself their offenses to an untrodden (ἄβατον) region, and he shall send off the goat into the wilderness. And the goat shall bear their unrighteousnesses upon him into a desert (ἄβατον) land; and Aaron shall send away the goat into the wilderness.

I’ll pick this up in another essay. A table comparing Exodus 19:8 translated from the Hebrew of the Masoretic text and the Greek of the Septuagint follows:

Masoretic Text

Septuagint

Exodus 19:8 (Tanakh)

Exodus 19:8 (NET)

Exodus 19:8 (NETS)

Exodus 19:8 (English Elpenor)

And all the people answered together, and said: ‘All that HaShem (יְהוָֹ֖ה) hath spoken we will do.’ And Moses reported the words of the people unto HaShem (יְהוָֹֽה). and all the people answered together, “All that the Lord (Yᵊhōvâ, יהוה) has commanded we will do!” So Moses brought the words of the people back to the Lord (Yᵊhōvâ, יהוה). And all the people with one accord answered and said, “All that God ( θεός) said we will do and heed.” Then Moyses carried the words of the people up to God (τὸν θεόν). And all the people answered with one accord, and said, All things that God ( Θεός) has spoken, we will do and hearken to: and Moses reported these words to God (τὸν Θεόν).

Tables comparing Exodus 19:8; Leviticus 16:21 and 16:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Exodus 19:8; Leviticus 16:21 and 16:22 in the Septuagint (BLB and Elpenor) follow.

Exodus 19:8 (Tanakh)

Exodus 19:8 (KJV)

Exodus 19:8 (NET)

And all the people answered together, and said: ‘All that HaShem hath spoken we will do.’ And Moses reported the words of the people unto HaShem. And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD. and all the people answered together, “All that the Lord has commanded we will do!” So Moses brought the words of the people back to the Lord.

Exodus 19:8 (Septuagint BLB)

Exodus 19:8 (Septuagint Elpenor)

ἀπεκρίθη δὲ πᾶς ὁ λαὸς ὁμοθυμαδὸν καὶ εἶπαν πάντα ὅσα εἶπεν ὁ θεός ποιήσομεν καὶ ἀκουσόμεθα ἀνήνεγκεν δὲ Μωυσῆς τοὺς λόγους τοῦ λαοῦ πρὸς τὸν θεόν ἀπεκρίθη δὲ πᾶς ὁ λαὸς ὁμοθυμαδὸν καὶ εἶπαν· πάντα, ὅσα εἶπεν ὁ Θεός, ποιήσομεν καὶ ἀκουσόμεθα. ἀνήνεγκε δὲ Μωυσῆς τοὺς λόγους τούτους πρὸς τὸν Θεόν

Exodus 19:8 (Septuagint NETS)

Exodus 19:8 (English Elpenor)

And all the people with one accord answered and said, “All that God said we will do and heed.” Then Moyses carried the words of the people up to God. And all the people answered with one accord, and said, All things that God has spoken, we will do and hearken to: and Moses reported these words to God.

Leviticus 16:21 (Tanakh)

Leviticus 16:21 (KJV)

Leviticus 16:21 (NET)

And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, and thus he is to put them on the head of the goat and send it away into the desert by the hand of a man standing ready.

Leviticus 16:21 (Septuagint BLB)

Leviticus 16:21 (Septuagint Elpenor)

καὶ ἐπιθήσει Ααρων τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαγορεύσει ἐπ᾽ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν Ισραηλ καὶ πάσας τὰς ἀδικίας αὐτῶν καὶ πάσας τὰς ἁμαρτίας αὐτῶν καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον καὶ ἐπιθήσει ᾿Ααρὼν τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαγορεύσει ἐπ᾿ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν ᾿Ισραὴλ καὶ πάσας τὰς ἀδικίας αὐτῶν καὶ πάσας τὰς ἁμαρτίας αὐτῶν καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον

Leviticus 16:21 (Septuagint NETS)

Leviticus 16:21 (English Elpenor)

And Aaron shall lay his hands on the head of the live goat and confess over it all the lawless acts of the sons of Israel and all their offenses and all their sins and shall put them on the head of the live goat and shall send it away into the desert by the hand of a ready person. and Aaron shall lay his hands on the head of the live goat, and he shall declare over him all the iniquities of the children of Israel, and all their unrighteousness, and all their sins; and he shall lay them upon the head of the live goat, and shall send him by the hand of a ready man into the wilderness.

Leviticus 16:22 (Tanakh)

Leviticus 16:22 (KJV)

Leviticus 16:22 (NET)

And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness. And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. The goat is to bear on itself all their iniquities into an inaccessible land, so he is to send the goat away into the desert.

Leviticus 16:22 (Septuagint BLB)

Leviticus 16:22 (Septuagint Elpenor)

καὶ λήμψεται ὁ χίμαρος ἐφ᾽ ἑαυτῷ τὰς ἀδικίας αὐτῶν εἰς γῆν ἄβατον καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς τὴν ἔρημον καὶ λήψεται ὁ χίμαρος ἐφ᾿ ἑαυτῷ τὰς ἀδικίας αὐτῶν εἰς γῆν ἄβατον, καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς τὴν ἔρημον

Leviticus 16:22 (Septuagint NETS)

Leviticus 16:22 (English Elpenor)

And the goat shall bear on itself their offenses to an untrodden region, and he shall send off the goat into the wilderness. And the goat shall bear their unrighteousnesses upon him into a desert land; and Aaron shall send away the goat into the wilderness.

1 Romans 7:14b (NET) Table

2 John 17:17 (NET) Table

3 Ephesians 4:22b (NET)

4 Ephesians 4:24b (NET)

5 Romans 7:18b (NET) Table

6 Galatians 2:19-21 (NET)

7 Ephesians 4:22b (NET)

8 Ibid.

9 Ephesians 4:24b (NET)

10 Galatians 2:19b (NET)

11 Luke 20:38 (NET)

12 Luke 20:27 (NET)

13 Galatians 2:20a (NET)

14 Galatians 2:20b (NET)

15 Galatians 2:20c (NET)

16 Galatians 2:20d (NET)

17 Galatians 2:20e (NET)

18 Both πίστει and the article τῇ are in the dative case. Perhaps, this could be understood as “in faithfulness I live to” the Son of God, but that strikes me as the selfsame lie as All that the Lord has commanded we will do! (Exodus 19:8b NET)

19 Galatians 2:20f (NET)

20 Romans 7:18b (NET) Table

21 Galatians 2:20c (NET)

22 Ephesians 4:22b (NET)

23 Ephesians 4:24b (NET)

24 Galatians 5:16 (NET)

25 Luke 17:10 (NET)

27 Ephesians 4:22b (NET)

28 Ephesians 4:24b (NET)

29 Romans 7:18b (NET) Table

30 Romans 7:14b (NET) Table

31 Romans 7:25b (NET) Table

Nothing True, Part 5

Eliphaz continued his response to Job’s lament:

Masoretic Text

Septuagint

Job 4:9 (Tanakh/KJV)

Job 4:9 (NET)

Job 4:9 (NETS)

Job 4:9 (English Elpenor)

By the blast (מִנִּשְׁמַ֣ת) of God they perish, and by the breath (וּמֵר֖וּחַ) of his nostrils are they consumed. By the breath (nᵊšāmâ, מנשמת) of God they perish, and by the blast (rûaḥ, ומרוח) of his anger they are consumed. By the command (ἀπὸ προστάγματος) of the Lord they will perish, and by the breath (ἀπὸ δὲ πνεύματος) of his anger they will disappear. They shall perish by the command (ἀπὸ προστάγματος) of the Lord, and shall be utterly consumed by the breath (ἀπὸ δὲ πνεύματος) of his wrath.

In another essay I came to a draw, more or less, considering whether there was “nothing true” in Eliphaz’s argument. But here he spoke specifically about the Lord, and I admit what he said sounds similar to other descriptions in the Old Testament. So, I’ll pause here to consider some of those other descriptions, to see if I can understand why God was angered by Eliphaz’s words.

Masoretic Text

Septuagint

Isaiah 30:33 (Tanakh/KJV)

Isaiah 30:33 (NET)

Isaiah 30:33 (NETS)

Isaiah 30:33 (English Elpenor)

For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath (נִשְׁמַ֚ת) of the LORD, like a stream of brimstone, doth kindle it. For the burial place1 is already prepared; it has been made deep and wide for the king. The firewood is piled high on it. The Lord’s breath (nᵊšāmâ, נשמת), like a stream flowing with brimstone, will ignite it. for you will be deceived before those days; was it also for you to reign that it was made ready with a deep trench, wood piled, fire and wood in abundance? The wrath ( θυμὸς) of the Lord is like a ravine burning with brimstone. For thou shalt be required before [thy] time: has it been prepared for thee also to reign? nay, God has [prepared for thee] a deep trench, wood piled, fire and much wood: the wrath ( θυμὸς) of the Lord [shall be] as a trench kindled with sulphur.

Here, in the Masoretic text God is imagined as a fire-breathing dragon, lighting the funeral pyre of the king of Assyria and, presumably, the army that oppressed (and punished) the northern kingdom of Israel (2 Kings 15:17-18:12). Assyria then moved on to threaten the southern kingdom of Judah (2 Kings 18:13-19:37), angering God (2 Kings 19:34) with blasphemy. But Isaiah comforted Hezekiah king of Judah:

Masoretic Text

Septuagint

2 Kings 19:7 (Tanakh)

2 Kings 19:7 (NET)

4 Reigns 19:7 (NETS)

4 Kings 19:7 (English Elpenor)

Behold, I will put a spirit (ר֔וּחַ) in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.’ Look, I will take control of his mind (rûaḥ, רוח); he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’” Behold, I myself am putting a spirit (πνεῦμα) in him, and he shall hear a message and return to his own land, and I will strike him down by a sword in his own land’.” Behold, I send a blast (πνεῦμα) upon him, and he shall hear a report, and shall return to his own land; and I will overthrow him with the sword in his own land.

Masoretic Text

Septuagint

Isaiah 37:7 (Tanakh/KJV)

Isaiah 37:7 (NET)

Isaiah 37:7 (NETS)

Isaiah 37:7 (English Elpenor)

Behold, I will send a blast (ר֔וּחַ) upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. Look, I will take control of his mind (rûaḥ, רוח); he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’” Look, I will put a spirit (πνεῦμα) in him, and when he hears a report, he will return to his country, and he will fall by the dagger in his own land’.” Behold, I [will] send a blast (πνεῦμα) upon him, and he shall hear a report, and return to his own country, and he shall fall by the sword in his own land.

Eliphaz spoke of more ordinary sinners who were not an immediate threat to the lives of those God intended to protect. Was Eliphaz justified appropriating such imagery of God for that purpose? Was he justified using such imagery against Job?

Masoretic Text

Septuagint

Job 1:19 (Tanakh/KJV) Table

Job 1:19 (NET)

Job 1:19 (NETS) Table

Job 1:19 (English Elpenor)

And, behold, there came a great wind (ר֨וּחַ) from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. and suddenly a great wind (rûaḥ, רוח) swept across the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I—only I alone—escaped to tell you!” suddenly a great wind (πνεῦμα) came from the wilderness and struck the four corners of the house, and the house fell on your children, and they died, but I alone escaped, and I came to tell you.” suddenly a great wind (πνεῦμα) came on from the desert, and caught the four corners of the house, and the house fell upon thy children, and they are dead; and I have escaped alone, and am come to tell thee.

It seems as if Eliphaz found an open wound in Job’s heart and ground his heel into it. Two verses follow from the song of David (2 Samuel 22, Psalm 18), the Lord’s anointed king and a soldier, praising God for rescuing him (and his men) in combat.

Masoretic Text

Septuagint

2 Samuel 22:16 (Tanakh) Table

2 Samuel 22:16 (NET)

2 Samuel 22:16 (NETS) Table

2 Samuel 22:16 (English Elpenor)

And the channels of the sea appeared, the foundations of the world were laid bare by the rebuke of HaShem, at the blast (מִנִּשְׁמַ֖ת) of the breath (ר֥וּחַ) of His nostrils. The depths of the sea were exposed; the inner regions of the world were uncovered by the Lord’s battle cry, by the powerful (nᵊšāmâ, מנשמת) breath (rûaḥ, רוח) from his nose. And emissions of sea were seen, and foundations of the world were laid bare by the rebuke of the Lord, at the blast (ἀπὸ πνοῆς) of the breath (πνεύματος) of his anger. And the channels of the sea were seen, and the foundations of the world were discovered, at the rebuke of the Lord, at the blast (ἀπὸ πνοῆς) of the breath (πνεύματος) of his anger.

Masoretic Text

Septuagint

Psalm 18:15 (Tanakh/KJV) Table

Psalm 18:15 (NET)

Psalm 17:16 (NETS) Table

Psalm 17:16 (English Elpenor)

Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast (מִ֜נִּשְׁמַ֗ת) of the breath (ר֣וּחַ) of thy nostrils. The depths of the sea were exposed; the inner regions of the world were uncovered by your battle cry, Lord, by the powerful (nᵊšāmâ, מנשמת) breath (rûaḥ, רוח) from your nose. And the springs of the waters appeared, and the foundations of the world were uncovered at your rebuke, O Lord, at the blast (ἀπὸ ἐμπνεύσεως) of the breath (πνεύματος) of your wrath. And the springs of waters appeared, and the foundations of the world were exposed, at thy rebuke, O Lord, at the blasting (ἀπὸ ἐμπνεύσεως) of the breath (πνεύματος) of thy wrath.

Here again, the violent imagery of God is used to praise Him for his rescue from dire and immediate threat, rather than to threaten ordinary sinners who were no immediate threat. What follows is from a song of Moses, celebrating God’s rescue from impending destruction when Israel crossed the Red Sea.

Masoretic Text

Septuagint

Exodus 15:8 -10 (Tanakh)

Exodus 15:8 -10 (NET)

Exodus 15:8 -10 (NETS)

Exodus 15:8 -10 (English Elpenor)

And with the blast (וּבְר֤וּחַ) of Thy nostrils the waters were piled up–the floods stood upright as a heap; the deeps were congealed in the heart of the sea. By the blast (rûaḥ, וברוח) of your nostrils the waters were piled up, the flowing water stood upright like a heap, and the deep waters were solidified in the heart of the sea. And through the breath (καὶ διὰ πνεύματος) of your wrath the water separated; the waters were congealed like a wall; the waves were congealed in the midst of the sea. And by the breath (καὶ διὰ πνεύματος) of thine anger the water parted asunder; the waters were congealed as a wall, the waves were congealed in the midst of the sea.
The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’ The enemy said, ‘I will chase, I will overtake, I will divide the spoil; my desire will be satisfied on them. I will draw my sword, my hand will destroy them.’ The enemy said, ‘In pursuit I will overtake; I will divide spoil; I will destroy with my dagger; my hand shall dominate’. The enemy said, I will pursue, I will overtake, I will divide the spoils; I will satisfy my soul, I will destroy with my sword, my hand shall have dominion.
Thou didst blow with Thy wind (בְרֽוּחֲךָ֖), the sea covered them; they sank as lead in the mighty waters. But you blew with your breath (rûaḥ, ברוחך), and the sea covered them. They sank like lead in the mighty waters. You sent your breath (τὸ πνεῦμά σου); the sea covered them; they sank like lead in violent water. Thou sentest forth thy wind (τὸ πνεῦμά σου), the sea covered them; they sank like lead in the mighty water.

In this same song the Lord was called a man (אִ֣ישׁ) of war (מִלְחָמָ֑ה) in the Masoretic text. The rabbis who translated the Septuagint understood this as συντρίβων (a form of συντρίβω) πολέμους (a form of πόλεμος), or they translated a word other than אִ֣ישׁ they found here in an older Hebrew manuscript.

Masoretic Text

Septuagint

Exodus 15:3 (Tanakh)

Exodus 15:3 (NET)

Exodus 15:3 (NETS)

Exodus 15:3 (English Elpenor)

HaShem is a man (אִ֣ישׁ) of war (מִלְחָמָ֑ה), HaShem is His name. The Lord is a warrior [NET note 10: Heb “man (‘îš, איש) of war (milḥāmâ, מלחמה)”]—the Lord is his name. The Lord, when he shatters wars (συντρίβων πολέμους), the Lord is his name. The Lord bringing wars to nought (συντρίβων πολέμους), the Lord [is] his name.

In the verse that follows Isaiah praised the Lord, but the rabbis who translated the Septuagint didn’t understand ר֥וּחַ (rûaḥ) in quite the way English translators understand it now:

Masoretic Text

Septuagint

Isaiah 25:4 (Tanakh/KJV)

Isaiah 25:4 (NET)

Isaiah 25:4 (NETS)

Isaiah 25:4 (English Elpenor)

For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast (ר֥וּחַ) of the terrible ones is as a storm against the wall. For you are a protector for the poor, a protector for the needy in their distress, a shelter from the rainstorm, a shade from the heat. Though the breath (rûaḥ, רוח) of tyrants is like a winter rainstorm, For you have become a helper to every humble city and a shelter to those who are dispirited because of poverty; you will rescue them from evil persons—a shelter for the thirsty and breath (καὶ πνεῦμα) for ill-treated persons, For thou hast been a helper to every lowly city, and a shelter to them that were disheartened by reason of poverty: thou shalt deliver them from wicked men: [thou hast been] a shelter of them that thirst, and a refreshing air (καὶ πνεῦμα) to injured men.

And finally, Isaiah’s prophecy of Jesus follows:

Masoretic Text

Septuagint

Isaiah 11:1-4 (Tanakh/KJV)

Isaiah 11:1-4 (NET)

Isaiah 11:1-4 (NETS)

Isaiah 11:1-4 (English Elpenor)

And there shall come forth a rod out of the stem of Jesse (Matthew 1:1-16), and a Branch shall grow out of his roots: A shoot will grow out of Jesse’s root stock (Luke 3:23-28), a bud will sprout from his roots. And a rod shall come out of the root of Iessai, and a blossom shall come up out of his root. And there shall come forth a rod out of the root of Jesse, and a blossom shall come up from [his] root:
And the spirit (ר֣וּחַ) of the LORD shall rest upon him, the spirit (ר֧וּחַ) of wisdom and understanding, the spirit (ר֚וּחַ) of counsel and might, the spirit (ר֥וּחַ) of knowledge and of the fear of the LORD; The Lord’s Spirit (rûaḥ, רוח) will rest on him—a Spirit (rûaḥ, רוח) that gives extraordinary wisdom, a Spirit (rûaḥ, רוח) that provides the ability to execute plans, a Spirit (rûaḥ, רוח) that produces absolute loyalty to the Lord. And the spirit (πνεῦμα) of God shall rest on him, the spirit (πνεῦμα) of wisdom and understanding, the spirit (πνεῦμα) of counsel and might, the spirit (πνεῦμα) of knowledge and godliness. and the Spirit (πνεῦμα) of God shall rest upon him, the spirit (πνεῦμα) of wisdom and understanding, the spirit (πνεῦμα) of counsel and strength, the spirit (πνεῦμα) of knowledge and godliness shall fill him;
And shall make him of quick understanding (וַֽהֲרִיח֖וֹ) in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: He will take delight (rîaḥ, והריחו) in obeying the Lord. He will not judge by mere appearances or make decisions on the basis of hearsay. The spirit (πνεῦμα) of the fear of God will fill him. He shall not judge on the basis of repute or convict on the basis of report, the spirit (πνεῦμα) of the fear of God. He shall not judge according to appearance, nor reprove according to report:
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath (וּבְר֥וּחַ) of his lips shall he slay the wicked. He will treat the poor fairly and make right decisions for the downtrodden of the earth. He will strike the earth with the rod of his mouth and order the wicked to be executed [NET note 14: Heb “and by the breath (וברוח) of his lips he will kill the wicked”]. but he shall administer justice to a humble one and convict the humble ones of the earth, and he shall strike the earth with the word of his mouth, and with breath (καὶ ἐν πνεύματι) through his lips he shall do away with the impious. but he shall judge the cause of the lowly, and shall reprove the lowly of the earth: and he shall smite the earth with the word of his mouth, and with the breath (καὶ ἐν πνεύματι) of his lips shall he destroy the ungodly one.

Viewed through an Old Testament lens alone this could be the most relevant passage to justify Eliphaz’s usage of violent imagery against ordinary sinners including Job. Knowing Jesus, however, the image of bloodied corpses lying on a battlefield does not come immediately to mind here. It reminds one instead of that death of which the redeemed partake in Christ (Romans 6:3, 4; Galatians 2:20 NET):

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

Regardless, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.2 I’ll pick this up in another essay.

Tables comparing Job 4:9; Isaiah 30:33; 2 Kings 19:7; Isaiah 37:7; Exodus 15:8; 15:9; 15:10; 15:3; Isaiah 25:4; 11:1; 11:2; 11:3 and 11:4 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:9; Isaiah 30:33; 2 Kings (4 Reigns, 4 Kings) 19:7; Isaiah 37;7; Exodus 15:8; 15:9; 15:10; 15:3; Isaiah 25:4; 11:1; 11:2; 11:3 and 11:4 in the Septuagint (BLB and Elpenor) follow.

Job 4:9 (Tanakh)

Job 4:9 (KJV)

Job 4:9 (NET)

By the blast of God they perish, and by the breath of his nostrils are they consumed. By the blast of God they perish, and by the breath of his nostrils are they consumed. By the breath of God they perish, and by the blast of his anger they are consumed.

Job 4:9 (Septuagint BLB)

Job 4:9 (Septuagint Elpenor)

ἀπὸ προστάγματος κυρίου ἀπολοῦνται ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται ἀπὸ προστάγματος Κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται

Job 4:9 (NETS)

Job 4:9 (English Elpenor)

By the command of the Lord they will perish, and by the breath of his anger they will disappear. They shall perish by the command of the Lord, and shall be utterly consumed by the breath of his wrath.

Isaiah 30:33 (Tanakh)

Isaiah 30:33 (KJV)

Isaiah 30:33 (NET)

For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it. For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it. For the burial place is already prepared; it has been made deep and wide for the king. The firewood is piled high on it. The Lord’s breath, like a stream flowing with brimstone, will ignite it.

Isaiah 30:33 (Septuagint BLB)

Isaiah 30:33 (Septuagint Elpenor)

σὺ γὰρ πρὸ ἡμερῶν ἀπαιτηθήσῃ μὴ καὶ σοὶ ἡτοιμάσθη βασιλεύειν φάραγγα βαθεῖαν ξύλα κείμενα πῦρ καὶ ξύλα πολλά ὁ θυμὸς κυρίου ὡς φάραγξ ὑπὸ θείου καιομένη σὺ γὰρ πρὸ ἡμερῶν ἀπαιτηθήσῃ· μὴ καὶ σοὶ ἡτοιμάσθη βασιλεύειν, φάραγγα βαθεῖαν. ξύλα κείμενα, πῦρ καὶ ξύλα πολλά; ὁ θυμὸς Κυρίου ὡς φάραγξ ὑπὸ θείου καιομένη

Isaiah 30:33 (NETS)

Isaiah 30:33 (English Elpenor)

for you will be deceived before those days; was it also for you to reign that it was made ready with a deep trench, wood piled, fire and wood in abundance? The wrath of the Lord is like a ravine burning with brimstone. For thou shalt be required before [thy] time: has it been prepared for thee also to reign? nay, God has [prepared for thee] a deep trench, wood piled, fire and much wood: the wrath of the Lord [shall be] as a trench kindled with sulphur.

2 Kings 19:7 (Tanakh)

2 Kings 19:7 (KJV)

2 Kings 19:7 (NET)

Behold, I will put a spirit in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.’ Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land. Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’”

2 Kings 19:7 (Septuagint BLB)

4 Kings 19:7 (Septuagint Elpenor)

ἰδοὺ ἐγὼ δίδωμι ἐν αὐτῷ πνεῦμα καὶ ἀκούσεται ἀγγελίαν καὶ ἀποστραφήσεται εἰς τὴν γῆν αὐτοῦ καὶ καταβαλῶ αὐτὸν ἐν ῥομφαίᾳ ἐν τῇ γῇ αὐτοῦ ἰδοὺ ἐγὼ δίδωμι ἐν αὐτῷ πνεῦμα, καὶ ἀκούσεται ἀγγελίαν καὶ ἀποστραφήσεται εἰς τὴν γῆν αὐτοῦ, καὶ καταβαλῶ αὐτὸν ἐν ῥομφαίᾳ ἐν τῇ γῇ αὐτοῦ

4 Reigns 19:7 (NETS)

4 Kings 19:7 (English Elpenor)

Behold, I myself am putting a spirit in him, and he shall hear a message and return to his own land, and I will strike him down by a sword in his own land’.” Behold, I send a blast upon him, and he shall hear a report, and shall return to his own land; and I will overthrow him with the sword in his own land.

Isaiah 37:7 (Tanakh)

Isaiah 37:7 (KJV)

Isaiah 37:7 (NET)

Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’”

Isaiah 37:7 (Septuagint BLB)

Isaiah 37:7 (Septuagint Elpenor)

ἰδοὺ ἐγὼ ἐμβαλῶ εἰς αὐτὸν πνεῦμα καὶ ἀκούσας ἀγγελίαν ἀποστραφήσεται εἰς τὴν χώραν αὐτοῦ καὶ πεσεῖται μαχαίρᾳ ἐν τῇ γῇ αὐτοῦ ἰδοὺ ἐγὼ ἐμβάλλω εἰς αὐτὸν πνεῦμα, καὶ ἀκούσας ἀγγελίαν ἀποστραφήσεται εἰς τὴν χώραν αὐτοῦ καὶ πεσεῖται μαχαίρᾳ ἐν τῇ γῇ αὐτοῦ

Isaiah 37:7 (NETS)

Isaiah 37:7 (English Elpenor)

Look, I will put a spirit in him, and when he hears a report, he will return to his country, and he will fall by the dagger in his own land’.” Behold, I [will] send a blast upon him, and he shall hear a report, and return to his own country, and he shall fall by the sword in his own land.

Exodus 15:8 (Tanakh)

Exodus 15:8 (KJV)

Exodus 15:8 (NET)

And with the blast of Thy nostrils the waters were piled up–the floods stood upright as a heap; the deeps were congealed in the heart of the sea. And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. By the blast of your nostrils the waters were piled up, the flowing water stood upright like a heap, and the deep waters were solidified in the heart of the sea.

Exodus 15:8 (Septuagint BLB)

Exodus 15:8 (Septuagint Elpenor)

καὶ διὰ πνεύματος τοῦ θυμοῦ σου διέστη τὸ ὕδωρ ἐπάγη ὡσεὶ τεῖχος τὰ ὕδατα ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης καὶ διὰ πνεύματος τοῦ θυμοῦ σου διέστη τὸ ὕδωρ· ἐπάγη ὡσεὶ τεῖχος τὰ ὕδατα, ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης

Exodus 15:8 (NETS)

Exodus 15:8 (English Elpenor)

And through the breath of your wrath the water separated; the waters were congealed like a wall; the waves were congealed in the midst of the sea. And by the breath of thine anger the water parted asunder; the waters were congealed as a wall, the waves were congealed in the midst of the sea.

Exodus 15:9 (Tanakh)

Exodus 15:9 (KJV)

Exodus 15:9 (NET)

The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’ The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. The enemy said, ‘I will chase, I will overtake, I will divide the spoil; my desire will be satisfied on them. I will draw my sword, my hand will destroy them.’

Exodus 15:9 (Septuagint BLB)

Exodus 15:9 (Septuagint Elpenor)

εἶπεν ὁ ἐχθρός διώξας καταλήμψομαι μεριῶ σκῦλα ἐμπλήσω ψυχήν μου ἀνελῶ τῇ μαχαίρῃ μου κυριεύσει ἡ χείρ μου εἶπεν ὁ ἐχθρός, διώξας καταλήψομαι, μεριῶ σκῦλα, ἐμπλήσω ψυχήν μου, ἀνελῶ τῇ μαχαίρᾳ μου, κυριεύσει ἡ χείρ μου

Exodus 15:9 (NETS)

Exodus 15:9 (English Elpenor)

The enemy said, ‘In pursuit I will overtake; I will divide spoil; I will destroy with my dagger; my hand shall dominate’. The enemy said, I will pursue, I will overtake, I will divide the spoils; I will satisfy my soul, I will destroy with my sword, my hand shall have dominion.

Exodus 15:10 (Tanakh)

Exodus 15:10 (KJV)

Exodus 15:10 (NET)

Thou didst blow with Thy wind, the sea covered them; they sank as lead in the mighty waters. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. But you blew with your breath, and the sea covered them. They sank like lead in the mighty waters.

Exodus 15:10 (Septuagint BLB)

Exodus 15:10 (Septuagint Elpenor)

ἀπέστειλας τὸ πνεῦμά σου ἐκάλυψεν αὐτοὺς θάλασσα ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ ἀπέστειλας τὸ πνεῦμά σου, ἐκάλυψεν αὐτοὺς θάλασσα· ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ

Exodus 15:10 (NETS)

Exodus 15:10 (English Elpenor)

You sent your breath; the sea covered them; they sank like lead in violent water. Thou sentest forth thy wind, the sea covered them; they sank like lead in the mighty water.

Exodus 15:3 (Tanakh)

Exodus 15:3 (KJV)

Exodus 15:3 (NET)

HaShem is a man of war, HaShem is His name. The LORD is a man of war: the LORD is his name. The Lord is a warrior—the Lord is his name.

Exodus 15:3 (Septuagint BLB)

Exodus 15:3 (Septuagint Elpenor)

κύριος συντρίβων πολέμους κύριος ὄνομα αὐτῷ Κύριος συντρίβων πολέμους, Κύριος ὄνομα αὐτῷ

Exodus 15:3 (NETS)

Exodus 15:3 (English Elpenor)

The Lord, when he shatters wars, the Lord is his name. The Lord bringing wars to nought, the Lord [is] his name.

Isaiah 25:4 (Tanakh)

Isaiah 25:4 (KJV)

Isaiah 25:4 (NET)

For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. For you are a protector for the poor, a protector for the needy in their distress, a shelter from the rainstorm, a shade from the heat. Though the breath of tyrants is like a winter rainstorm,

Isaiah 25:4 (Septuagint BLB)

Isaiah 25:4 (Septuagint Elpenor)

ἐγένου γὰρ πάσῃ πόλει ταπεινῇ βοηθὸς καὶ τοῖς ἀθυμήσασιν διὰ ἔνδειαν σκέπη ἀπὸ ἀνθρώπων πονηρῶν ῥύσῃ αὐτούς σκέπη διψώντων καὶ πνεῦμα ἀνθρώπων ἀδικουμένων ἐγένου γὰρ πάσῃ πόλει ταπεινῇ βοηθὸς καὶ τοῖς ἀθυμήσασι δι᾿ ἔνδειαν σκέπη, ἀπὸ ἀνθρώπων πονηρῶν ῥύσῃ αὐτούς, σκέπη διψώντων καὶ πνεῦμα ἀνθρώπων ἀδικουμένων

Isaiah 25:4 (NETS)

Isaiah 25:4 (English Elpenor)

For you have become a helper to every humble city and a shelter to those who are dispirited because of poverty; you will rescue them from evil persons—a shelter for the thirsty and breath for ill-treated persons, For thou hast been a helper to every lowly city, and a shelter to them that were disheartened by reason of poverty: thou shalt deliver them from wicked men: [thou hast been] a shelter of them that thirst, and a refreshing air to injured men.

Isaiah 11:1 (Tanakh)

Isaiah 11:1 (KJV)

Isaiah 11:1 (NET)

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: A shoot will grow out of Jesse’s root stock, a bud will sprout from his roots.

Isaiah 11:1 (Septuagint BLB)

Isaiah 11:1 (Septuagint Elpenor)

καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ιεσσαι καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται ΚΑΙ ἐξελεύσεται ῥάβδος ἐκ τῆς ρίζης ᾿Ιεσσαί, καὶ ἄνθος ἐκ τῆς ρίζης ἀναβήσεται

Isaiah 11:1 (NETS)

Isaiah 11:1 (English Elpenor)

And a rod shall come out of the root of Iessai, and a blossom shall come up out of his root. And there shall come forth a rod out of the root of Jesse, and a blossom shall come up from [his] root:

Isaiah 11:2 (Tanakh)

Isaiah 11:2 (KJV)

Isaiah 11:2 (NET)

And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; The Lord’s Spirit will rest on him—a Spirit that gives extraordinary wisdom, a Spirit that provides the ability to execute plans, a Spirit that produces absolute loyalty to the Lord.

Isaiah 11:2 (Septuagint BLB)

Isaiah 11:2 (Septuagint Elpenor)

καὶ ἀναπαύσεται ἐπ᾽ αὐτὸν πνεῦμα τοῦ θεοῦ πνεῦμα σοφίας καὶ συνέσεως πνεῦμα βουλῆς καὶ ἰσχύος πνεῦμα γνώσεως καὶ εὐσεβείας καὶ ἀναπαύσεται ἐπ᾿ αὐτὸν πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας

Isaiah 11:2 (NETS)

Isaiah 11:2 (English Elpenor)

And the spirit of God shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness. and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him;

Isaiah 11:3 (Tanakh)

Isaiah 11:3 (KJV)

Isaiah 11:3 (NET)

And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: He will take delight in obeying the Lord. He will not judge by mere appearances or make decisions on the basis of hearsay.

Isaiah 11:3 (Septuagint BLB)

Isaiah 11:3 (Septuagint Elpenor)

ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ οὐ κατὰ τὴν δόξαν κρινεῖ οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει ἐμπλήσει αὐτὸν πνεῦμα φόβου Θεοῦ. οὐ κατὰ τὴν δόξαν κρινεῖ οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει

Isaiah 11:3 (NETS)

Isaiah 11:3 (English Elpenor)

The spirit of the fear of God will fill him. He shall not judge on the basis of repute or convict on the basis of report, the spirit of the fear of God. He shall not judge according to appearance, nor reprove according to report:

Isaiah 11:4 (Tanakh)

Isaiah 11:4 (KJV)

Isaiah 11:4 (NET)

But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked. But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. He will treat the poor fairly and make right decisions for the downtrodden of the earth. He will strike the earth with the rod of his mouth and order the wicked to be executed.

Isaiah 11:4 (Septuagint BLB)

Isaiah 11:4 (Septuagint Elpenor)

ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ταπεινοὺς τῆς γῆς καὶ πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβῆ ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ταπεινοὺς τῆς γῆς· καὶ πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβῆ

Isaiah 11:4 (NETS)

Isaiah 11:4 (English Elpenor)

but he shall administer justice to a humble one and convict the humble ones of the earth, and he shall strike the earth with the word of his mouth, and with breath through his lips he shall do away with the impious. but he shall judge the cause of the lowly, and shall reprove the lowly of the earth: and he shall smite the earth with the word of his mouth, and with the breath of his lips shall he destroy the ungodly one.

1 See NET note 76 and Commentaries on BibleHub on Isaiah 30:33.

2 Job 42:7b (Tanakh, KJV) Table

Wonders and False Wonders, Part 1

Peter described Jesus to the crowd gathered at Pentecost as a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed (ἐποίησεν, a form of ποιέω) among you through him, just as you yourselves know1 The Greek word translated wonders above was τέρασι(ν), a form of τέρας:

omen, wonder
portent, premonition
a prodigy
feat, accomplishment
foreboding, portentous and amazing event (performed by God)

Now [Jesus] came again to Cana in Galilee where he had made the water wine. In Capernaum there was a certain royal official whose son was sick. When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him to come down and heal his son, who was about to die [Table]. So Jesus said to him, “Unless you people see signs and wonders you will never believe!”2 Here the word translated wonders was τέρατα (another form of τέρας).

I wrote about Jesus’ complex attitude to signs (σημεῖα, a form of σημεῖον) in another essay and will simply continue with the story here (John 4:49, 50a NET).

“Sir,” the official said to him, “come down before my child dies.” Jesus told him, “Go home; your son will live” [Table].

John concluded this story: Jesus did this as his second miraculous sign when he returned from Judea to Galilee.3 The Greek word translated miraculous sign was σημεῖον. But Jesus had spoken of signs, σημεῖα, a plural form of σημεῖον and wonders.

At the risk of being somewhat arbitrary, I’ll say that the miraculous sign here was that without spells, potions or incantations Jesus healed the official’s son simply by promising that he would live. And so that leaves the wonders (John 4:50b-53 NET):

The man believed the word that Jesus spoke to him, and set off for home. While he was on his way down, his slaves met him and told him that his son was going to live. So he asked them the time when his condition began to improve, and they told him, “Yesterday at one o’clock in the afternoon the fever left him.” Then the father realized that it was the very time Jesus had said to him, “Your son will live,” and he himself believed along with his entire household [Table].

So, a man who believed the word that Jesus spoke to him enough to obey Him and go home had his faith confirmed by the timing of the fulfillment of that word while he was on the way. The pattern seems to hold, though I am hard-pressed to distinguish between signs and wonders (Acts 2:41-47 NET):

So those who accepted [Peter’s] message were baptized, and that day about 3,000 people were added [Table]. They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Reverential awe came over4 everyone, and many wonders (τέρατα, another form of τέρας) and miraculous signs came about by the apostles. All who believed were together and held everything in common, and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, praising God and having the good will of all the people. And the Lord was adding to their number5 every day those who were being saved.

The text doesn’t specify the many wonders and miraculous signs that came about διὰ (“through, by, in the midst of”) the apostles. The wonders performed by God are evident, however, in the attitudes and actions described, so uncharacteristic of people generally, now normative for those who have been crucified with Christ, and it is no longer [they] who live, but Christ lives in [them]. So the life [they] now live in the body, [they] live because of the faithfulness of the Son of God, who loved [them] and gave himself for [them],6 on the cross, yes, but even beyond that through his indwelling Spirit. Though they met in the temple courts, their actions supported the creation of a priesthood of grace virtually overnight, independent of the priesthood of law. And those actions were prompted, not by a lawgiver on a mountain top but, by the Spirit of the living God moving in individual human hearts.

Therefore we must pay closer attention to what we have heard, so that we do not drift away.7 For if the message spoken through angels (ἀγγέλων, a form of ἄγγελος; i.e., messengers) proved to be so firm that every violation or disobedience received its just penalty, how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, while God confirmed their witness with signs and wonders (τέρασιν, a form of τέρας) and various miracles and gifts of the Holy Spirit distributed according to his will.8

Paul complained to the Corinthians (2 Corinthians 12:11, 12 NET):

I have become a fool.9 You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison to those “super10-apostles,” even though I am nothing. Indeed, the signs of an apostle were performed among you with great perseverance by signs and11 wonders (τέρασιν, a form of τέρας) and powerful deeds.

The signs of an apostle (τὰσημεῖα τοῦ ἀποστόλου) were performed among you, he wrote. Without specifying exactly what they were, he described them as signs and wonders and powerful deeds. It makes sense at this point to actually look at what the apostles did.

As a disciple called by Jesus Peter had at best a very selective faith in Scripture:

Jesus and Scripture (Matthew 26:31 NET)

Peter (Matthew 26:33 NET)

Then Jesus said to them, “This night you will all fall away because of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’12 Peter said to him, “If they all fall away because of you, I will never fall away!”

He was willing to argue with both Jesus’ word and the Scripture if they impacted his ego adversely. On the night of Jesus’ arrest Peter flailed with a sword to protect Jesus, no doubt, but also to fulfill his own word that he would never fall away (οὐδέποτε σκανδαλισθήσομαι) and, whether intentionally or not, to prove Jesus’ word and the Scripture false. On Pentecost not that long afterward the apostle Peter deftly handled the sword of the Spirit (which is the word of God)13 to become one of the fishers of people Jesus promised. Peter quoted the prophet Joel (Acts 2:19 NET):

And I will perform wonders (τέρατα another form of τέρας) in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke.

I’ve presented Peter’s use of Scripture in its full context in another essay, and discussed some of it in detail in others.14 Here I’ll point out that the Hebrew word in the Masoretic text translated τέρατα in the Septuagint and the New Testament was מֽוֹפְתִ֔ים (môp̄ēṯ). The first occurrence of a form of מוֹפֵת (môp̄ēṯ) follows:

Masoretic Text

Septuagint

Exodus 4:21 (Tanakh)

Exodus 4:21 (NET)

Exodus 4:21 (NETS)

Exodus 4:21 (English Elpenor)

And HaShem said unto Moses: ‘When thou goest back into Egypt, see that thou do before Pharaoh all the wonders (הַמֹּֽפְתִים֙) which I have put in thy hand; but I will harden his heart, and he will not let the people go. The Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the wonders (môp̄ēṯ, המפתים) I have put under your control. But I will harden his heart and he will not let the people go. And the Lord said to Moyses, “As you go and return to Egypt, see, all the wonders (τὰ τέρατα) which I put in your hands, you shall perform them before Pharao. But I will harden his heart, and he will not send the people away. And the Lord said to Moses, When thou goest and returnest to Egypt, see– all the miracles (τὰ τέρατα) I have charged thee with, thou shalt work before Pharao: and I will harden his heart, and he shall certainly not send away the people.

The wonders which I have put in thy hand refers to Exodus 4:1-9. I’ll quote Exodus 4:8, 9 where these wonders were described individually as the voice of the sign:

Masoretic Text

Septuagint

Exodus 4:8, 9 (Tanakh)

Exodus 4:8, 9 (NET)

Exodus 4:8, 9 (NETS)

Exodus 4:8, 9 (English Elpenor)

And it shall come to pass, if they will not believe thee, neither hearken to the voice (לְקֹ֖ל) of the first sign (הָאֹ֣ת), that they will believe the voice (לְקֹ֖ל) of the latter sign (הָאֹ֥ת). “If they do not believe you or pay attention to [Note 16: Heb “listen to the voice (qôl, לקל) of,”] the former sign (‘ôṯ, האת), then they may believe the latter sign (‘ôṯ, האת) [Note 18: Heb “believe the voice (qôl, לקל) of the latter sign”]. “Now if they should not believe you or listen to the voice of the first sign (τῆς φωνῆς τοῦ σημείου), they will believe you because of the voice of the last sign (τῆς φωνῆς τοῦ σημείου). And if they will not believe thee, nor hearken to the voice of the first sign (τῆς φωνῆς τοῦ σημείου), they will believe thee [because] of the voice of the second sign (τῆς φωνῆς τοῦ σημείου).
And it shall come to pass, if they will not believe even these two signs (הָֽאֹת֜וֹת), neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’ And if they do not believe even these two signs (‘ôṯ, האתות) or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” And it will be if they should not believe you for these two signs (σημείοις) or listen to your voice, you shall take some of the river’s water and pour it on the dry ground, and the water, whatever you take from the river, will be blood on the dry ground.” And it shall come to pass if they will not believe thee for these two signs (σημείοις), and will not hearken to thy voice, that thou shalt take of the water of the river and pour it upon the dry land, and the water which thou shalt take from the river shall be blood upon the dry land.

So I’ll try to use forms of σημεῖον for the sign, the thing itself, and forms of τέρας for the wonder, the voice of the sign (τῆς φωνῆς τοῦ σημείου), the effect it has on the one who witnesses the sign, to believe (Tanakh/KJV/NET) the messenger and ultimately the word of God. (The Hebrew word translated believe was יַֽאֲמִ֣ינוּ (‘āman) in the Masoretic text and the Greek was πιστεύσωσί(ν) in the Septuagint.) The implication seems to be that even Pharaoh would have believed through these wonders, except for the Lord’s promise to Moses: But I will harden his heart.15

After his resurrection Jesus said to his disciples (Luke 24:44-49 NET):

“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 so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high” [Table].

So, the sign here is that Jesus opened their minds so they could understand the scriptures. The wonder, or the voice of the sign, is the transformation in Peter’s regard for the Scriptures after he received the Holy Spirit, after he was clothed with power from on high. And this transformation is one of the signs of an apostle. It is impossible to imagine an apostle apart from this transformation, yet such a transformation is not exclusively the domain of apostles. It is to be expected in any who are drawn by Jesus, in all who have been crucified with Christ, and it is no longer [they] who live, but Christ lives in [them].16

Jesus’ confidence in the Scriptures was unprecedented: “Put your sword back into its sheath,” He said to Peter during his arrest. “Am I not to drink the cup that the Father has given me?”17 “How then would the scriptures that say it must happen this way be fulfilled?”18 [Y]our word is truth,19 He had prayed to his Father. Set them apart in the truth,20 He interceded for his disciples.

And here, I get a glimpse of what false wonders would be: For false messiahs and false prophets will appear, Jesus warned, and perform great signs and wonders (τέρατα, another form of τέρας) to deceive, if possible, even the elect.21 Without specifying exactly what any particular sign would be, Jesus warned that the wonder, the voice of the sign, would not result in confidence in the truth, God’s word, the Scriptures: great signs and wonders to deceive, if possible, even the elect.

I’ll continue with this in another essay.

A note (40) in the NET claimed that Acts 2:19 was a quotation from Joel 2:30 (3:3). A table comparing the Greek of Acts 2:19 with that of Joel 2:30 (3:3) in the Septuagint follows.

Acts 2:19 (NET Parallel Greek)

Joel 2:30 (Septuagint BLB)

Joel 3:3 (Septuagint Elpenor)

καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ

Acts 2:19 (NET)

Joel 2:30 (NETS)

Joel 3:3 (English Elpenor)

And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke. I will give portents in the sky and on earth: blood and fire and the vapor of smoke. And I will shew wonders in heaven, and upon the earth, blood, and fire, and vapor of smoke.

Tables comparing Joel 2:30 (3:3); Exodus 4:21; 4:8 and 4:9 in the Tanakh, KJV and NET; and tables comparing Joel 2:30 (3:3); Exodus 4:21; 4:8 and 4:9 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Acts 2:43; 2:47; Hebrews 2:1; 2 Corinthians 12:11, 12 and Ephesians 6:17 in the NET and KJV follow.

Joel 3:3 (Tanakh)

Joel 2:30 (KJV)

Joel 2:30 (NET)

And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. I will produce portents both in the sky and on the earth—blood, fire, and columns of smoke.

Joel 2:30 (Septuagint BLB)

Joel 3:3 (Septuagint Elpenor)

καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ

Joel 2:30 (NETS)

Joel 3:3 (English Elpenor)

I will give portents in the sky and on earth: blood and fire and the vapor of smoke. And I will shew wonders in heaven, and upon the earth, blood, and fire, and vapor of smoke.

Exodus 4:21 (Tanakh)

Exodus 4:21 (KJV)

Exodus 4:21 (NET)

And HaShem said unto Moses: ‘When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand; but I will harden his heart, and he will not let the people go. And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. The Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control. But I will harden his heart and he will not let the people go.

Exodus 4:21 (Septuagint BLB)

Exodus 4:21 (Septuagint Elpenor)

εἶπεν δὲ κύριος πρὸς Μωυσῆν πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον ὅρα πάντα τὰ τέρατα ἃ ἔδωκα ἐν ταῖς χερσίν σου ποιήσεις αὐτὰ ἐναντίον Φαραω ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ καὶ οὐ μὴ ἐξαποστείλῃ τὸν λαόν εἶπε δὲ Κύριος πρὸς Μωυσῆν· πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον, ὅρα πάντα τὰ τέρατα, ἃ δέδωκα ἐν ταῖς χερσί σου, ποιήσεις αὐτὰ ἐναντίον Φαραώ· ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ, καὶ οὐ μὴ ἐξαποστείλῃ τὸν λαόν

Exodus 4:21 (NETS)

Exodus 4:21 (English Elpenor)

And the Lord said to Moyses, “As you go and return to Egypt, see, all the wonders which I put in your hands, you shall perform them before Pharao. But I will harden his heart, and he will not send the people away. And the Lord said to Moses, When thou goest and returnest to Egypt, see– all the miracles I have charged thee with, thou shalt work before Pharao: and I will harden his heart, and he shall certainly not send away the people.

Exodus 4:8 (Tanakh)

Exodus 4:8 (KJV)

Exodus 4:8 (NET)

And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. “If they do not believe you or pay attention to the former sign, then they may believe the latter sign.

Exodus 4:8 (Septuagint BLB)

Exodus 4:8 (Septuagint Elpenor)

ἐὰν δὲ μὴ πιστεύσωσίν σοι μηδὲ εἰσακούσωσιν τῆς φωνῆς τοῦ σημείου τοῦ πρώτου πιστεύσουσίν σοι τῆς φωνῆς τοῦ σημείου τοῦ ἐσχάτου ἐὰν δὲ μὴ πιστεύσωσί σοι, μηδὲ εἰσακούσωσι τῆς φωνῆς τοῦ σημείου τοῦ πρώτου, πιστεύσουσί σοι τῆς φωνῆς τοῦ σημείου τοῦ δευτέρου

Exodus 4:8 (NETS)

Exodus 4:8 (English Elpenor)

“Now if they should not believe you or listen to the voice of the first sign, they will believe you because of the voice of the last sign. And if they will not believe thee, nor hearken to the voice of the first sign, they will believe thee [because] of the voice of the second sign.

Exodus 4:9 (Tanakh)

Exodus 4:9 (KJV)

Exodus 4:9 (NET)

And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’ And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land. And if they do not believe even these two signs or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.”

Exodus 4:9 (Septuagint BLB)

Exodus 4:9 (Septuagint Elpenor)

καὶ ἔσται ἐὰν μὴ πιστεύσωσίν σοι τοῖς δυσὶ σημείοις τούτοις μηδὲ εἰσακούσωσιν τῆς φωνῆς σου λήμψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν καὶ ἔσται τὸ ὕδωρ ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ αἷμα ἐπὶ τοῦ ξηροῦ καὶ ἔσται ἐὰν μὴ πιστεύσωσί σοι τοῖς δυσὶ σημείοις τούτοις, μηδὲ εἰσακούσωσι τῆς φωνῆς σου, λήψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν, καὶ ἔσται τὸ ὕδωρ, ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ, αἷμα ἐπὶ τοῦ ξηροῦ

Exodus 4:9 (NETS)

Exodus 4:9 (English Elpenor)

And it will be if they should not believe you for these two signs or listen to your voice, you shall take some of the river’s water and pour it on the dry ground, and the water, whatever you take from the river, will be blood on the dry ground.” And it shall come to pass if they will not believe thee for these two signs, and will not hearken to thy voice, that thou shalt take of the water of the river and pour it upon the dry land, and the water which thou shalt take from the river shall be blood upon the dry land.

Acts 2:43 (NET)

Acts 2:43 (KJV)

Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles. And fear came upon every soul: and many wonders and signs were done by the apostles.

Acts 2:43 (NET Parallel Greek)

Acts 2:43 (Stephanus Textus Receptus)

Acts 2:43 (Byzantine Majority Text)

ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλά |τε| τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο εγενετο δε παση ψυχη φοβος πολλα τε τερατα και σημεια δια των αποστολων εγινετο εγενετο δε παση ψυχη φοβος πολλα τε τερατα και σημεια δια των αποστολων εγινετο

Acts 2:47 (NET)

Acts 2:47 (KJV)

praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

Acts 2:47 (NET Parallel Greek)

Acts 2:47 (Stephanus Textus Receptus)

Acts 2:47 (Byzantine Majority Text)

αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σῳζομένους καθ᾿ ἡμέραν ἐπὶ τὸ αὐτό αινουντες τον θεον και εχοντες χαριν προς ολον τον λαον ο δε κυριος προσετιθει τους σωζομενους καθ ημεραν τη εκκλησια αινουντες τον θεον και εχοντες χαριν προς ολον τον λαον ο δε κυριος προσετιθει τους σωζομενους καθ ημεραν τη εκκλησια

Hebrews 2:1 (NET)

Hebrews 2:1 (KJV)

Therefore we must pay closer attention to what we have heard, so that we do not drift away. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

Hebrews 2:1 (NET Parallel Greek)

Hebrews 2:1 (Stephanus Textus Receptus)

Hebrews 2:1 (Byzantine Majority Text)

Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν δια τουτο δει περισσοτερως ημας προσεχειν τοις ακουσθεισιν μηποτε παραρρυωμεν δια τουτο δει περισσοτερως ημας προσεχειν τοις ακουσθεισιν μηποτε παραρρυωμεν

2 Corinthians 12:11, 12 (NET)

2 Corinthians 12:11, 12 (KJV)

I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison to those “super-apostles,” even though I am nothing. I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

2 Corinthians 12:11 (NET Parallel Greek)

2 Corinthians 12:11 (Stephanus Textus Receptus)

2 Corinthians 12:11 (Byzantine Majority Text)

Γέγονα ἄφρων, ὑμεῖς με ἠναγκάσατε. ἐγὼ γὰρ ὤφειλον ὑφ᾿ ὑμῶν συνίστασθαι· οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων εἰ καὶ οὐδέν εἰμι γεγονα αφρων καυχωμενος υμεις με ηναγκασατε εγω γαρ ωφειλον υφ υμων συνιστασθαι ουδεν γαρ υστερησα των υπερ λιαν αποστολων ει και ουδεν ειμι γεγονα αφρων καυχωμενος υμεις με ηναγκασατε εγω γαρ ωφειλον υφ υμων συνιστασθαι ουδεν γαρ υστερησα των υπερ λιαν αποστολων ει και ουδεν ειμι
Indeed, the signs of an apostle were performed among you with great perseverance by signs and wonders and powerful deeds. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

2 Corinthians 12:12 (NET Parallel Greek)

2 Corinthians 12:12 (Stephanus Textus Receptus)

2 Corinthians 12:12 (Byzantine Majority Text)

τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις |τε| καὶ τέρασιν καὶ δυνάμεσιν τα μεν σημεια του αποστολου κατειργασθη εν υμιν εν παση υπομονη εν σημειοις και τερασιν και δυναμεσιν τα μεν σημεια του αποστολου κατειργασθη εν υμιν εν παση υπομονη εν σημειοις και τερασιν και δυναμεσιν

Ephesians 6:17 (NET)

Ephesians 6:17 (KJV)

And take the helmet of salvation and the sword of the Spirit (which is the word of God). And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

Ephesians 6:17 (NET Parallel Greek)

Ephesians 6:17 (Stephanus Textus Receptus)

Ephesians 6:17 (Byzantine Majority Text)

καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ρῆμα θεοῦ και την περικεφαλαιαν του σωτηριου δεξασθε και την μαχαιραν του πνευματος ο εστιν ρημα θεου και την περικεφαλαιαν του σωτηριου δεξασθαι και την μαχαιραν του πνευματος ο εστιν ρημα θεου

1 Acts 2:22 (NET) Table

2 John 4:46-48 (NET)

3 John 4:54 (NET) Table

6 Galatians 2:20 (NET)

7 The NET parallel Greek text and NA28 had παραρυῶμεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραρρυωμεν (KJV: we should let [them] slip).

8 Hebrews 2:1-4 (NET)

9 The Stephanus Textus Receptus and Byzantine Majority Text had καυχωμενος (KJV: in glorying) here. The NET parallel Greek text and NA28 did not.

10 The NET parallel Greek text and NA28 had ὑπερλίαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπερ λιαν (KJV: very chiefest).

12 A note (44) in the NET claimed that Jesus quoted Zechariah 13:7. The table comparing the Greek of Jesus’ quotation with that of the Septuagint makes it obvious that He did not quote the Septuagint verbatim.

13 Ephesians 6:17b (NET)

15 Exodus 4:21b (NET)

16 Galatians 2:20a (NET)

17 John 18:11 (NET) Table

18 Matthew 26:54 (NET)

19 John 17:17b (NET) Table

20 John 17:17a (NET) Table

21 Matthew 24:24 (NET)

Christianity, Part 10

There are 10 occurrences of πάντας in Romans [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ll consider seven of them in some detail. The first occurrence is probably universal (Romans 3:9 ESV):

What then? Are we Jews any better off? No, not at all. For we have already charged that all (πάντας), both Jews and Greeks, are under sin,

I might argue that πάντας was limited here by both Jews and Greeks (Ἰουδαίους τε καὶ ῞Ελληνας) to those people living around the Mediterranean Sea at the time Paul wrote his letter to Roman believers. The context argues against it. I’ve never heard anyone make that argument. But consider what Jesus said (Luke 5:32 ESV):

I have not come to call the righteous but sinners to repentance (μετάνοιαν, a form of μετάνοια).

If I refuse to take this as evidence of the existence of righteous people Jesus did not come to call, I am likely to take righteous (δικαίους) as his rhetorical contrast to sinners (ἁμαρτωλοὺς), the all He came to callto repentance. This is especially true if I remember Peter (2 Peter 3:9 ESV [Table]):

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).

For there is no distinction [Table], Paul clarified, for all (πάντες, another form of πᾶς) have sinned and fall short of the glory of God.2 This leads to the next occurrence of πάντας in Romans, but it is prefaced by a discussion I call the limit of the law (Romans 3:19, 20 ESV).

Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified (οὐ δικαιωθήσεται πᾶσα σὰρξ) in his sight, since through the law comes knowledge of sin.

I did alright as an atheist as long as I was willing to consider myself evil. I was playing kind of a word game, since I had already “decided that what God said was evil was at least potentially good, and what God said was good was probably generally evil.”3 Paul’s “limit of the law” became important to me eventually because:4

When I wanted to consider myself good again I invented “more realistic” rules than yehôvâh’s to obey. I failed to obey them. So I made “even more realistic” rules. Eventually my standards were so low even I realized they were unworkable. And I still wasn’t keeping them!

When I returned to faith I knew my own limitations but still expected Jesus to help me to have a righteousness of my own that comes from the law,5 my obedience to the law, that is. He wouldn’t help me do that. He helped me to believe my own experience and Paul’s writing instead: by works of the law no human being will be justified in his sight,6 since through the law comes knowledge of sin.7 Only then was I ready to receive the righteousness of God (Romans 3:21-26 ESV).

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all (πάντας) who believe. For there is no distinction [Table]: for all (πάντες) have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus [Table].

Here πάντας is clearly limited by τοὺς πιστεύοντας (ESV: who believe). Of all the sinners who have ever lived on earth only those who believe have the righteousness of God through faith in Jesus Christ.8 And since the total number of sinners is equal to the total number of people except for Jesus Christ, of all the other people who have ever lived on earth only those who believe are justified by [God’s] grace as a gift, through the redemption that is in Christ Jesus.9 That’s where I began my own journey, so that’s where I’ll begin here.

Given my history, that was a heavy burden for my faith to bear. I should point out that πιστεύοντας (ESV: believe) is in the present tense, which has a now and forever aspect to it. Jesus warned his disciples (Matthew 24:9-14 ESV):

Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

For a while, I relied on my faith to accomplish all of this, believing my faith was faith in Jesus Christ10 despite the fact that He wouldn’t help me to have a righteousness of my own that comes from the law.11 I had noticed that the word in in the phrase faith in Jesus Christ was not actually a preposition in Greek: πίστεως |Ἰησοῦ| Χριστοῦ. I even questioned why the genitive case was translated faith in Jesus Christ when of would have been a more normal translation. Still, the faith of Jesus Christ didn’t resonate with me until Peter’s stroll on the Sea of Galilee rocked my world. After that I wanted “to depend on Jesus’ faith. He has the faith to stand on the water and hold Peter up as well.”12 Then I heard (Romans 3:21-24 NET):

But now apart from the law the righteousness of God (although it is attested by the law and the prophets) has been disclosed—namely, the righteousness of God through the faithfulness of Jesus Christ for all (πάντας) who believe. For there is no distinction [Table], for all have sinned and fall short of the glory of God. But they are justified freely by his grace through the redemption that is in Christ Jesus.

A lengthy note (27) in the NET explained the translators’ choice for πίστεως |Ἰησοῦ| Χριστοῦ, the faithfulness of Jesus Christ. Though a “decision is difficult here” and “the grammar is not decisive,” my own experience of Jesus’ faithfulness was sufficient to persuade me that the one who wrote, I have been crucified with Christ, and it is no longer I who live, but Christ lives in me,13 would encourage sinners to believe in the faithfulness of Jesus Christ rather than faith in Jesus Christ, to rely wholly on Him rather than some ephemeral thing they conjure in their own minds.

The next three occurrences of πάντας follow (Romans 5:12-21 ESV).

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all (πάντας) men because all (πάντες) sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam [Genesis 3:1-24], who was a type of the one who was to come [Table].

But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

Therefore, as one trespass led to condemnation for all (πάντας) men, so one act of righteousness leads to justification and life for all (πάντας) men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

The first occurrence of πάντας here is limited by men (ἀνθρώπους, a form of ἄνθρωπος), human beings created male and female rather than ἄνδρας (a form of ἀνήρ), men as distinct from women or boys. But the point is that death spread to all (πάντας) people because all (πάντες) sinned.14

It’s in this light that I want to consider Paul’s usage of forms of the adjective πολύς (Romans 5:15b ESV).

For if many (πολλοὶ, a form of πολύς) died through one man’s trespass, much (πολλῷ, another form of πολύς) more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many (πολλοὺς, another form of πολύς).

The first many was οἱ (a form of ) πολλοὶ, and can be legitimately translated “these many” or “those many,” referring back to all (πάντας): For if [these] many died through one man’s trespass. The next clause is related to the first one by πολλῷ μᾶλλον, much more (ESV). So, the second clause grows much more from the first: much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. The Greek words translated for many were εἰς τοὺς πολλοὺς, which could legitimately be translated “for these many” or “for those many,” referring immediately back to οἱ πολλοὶ (“these many” or “those many”) who died (ἀπέθανον, a form of ἀποθνήσκω).

I think the cleverness of the usage of forms of πολύς here is directly attributable to Paul’s knowledge that though Jesus died He was exempt from the all (πάντες) who sinned, and though Enoch and Elijah sinned, they were exempt from the all (πάντας) who died. But I seriously doubt that Paul or the Holy Spirit considered that the many (τοὺς πολλοὺς) for whom the grace of God and the free gift by the grace of that one man Jesus Christ abounded was a quantity significantly less than the many (οἱ πολλοὶ) who died through one man’s trespass.

The next occurrence of πάντας was also limited by men: Therefore, as one trespass led to condemnation for all (πάντας) men.15 Here, too, men was ἀνθρώπους not ἄνδρας. This is a reference to all people, even Jesus: For our sake [God] made him to be sin who knew no sin, so that in him we might become16 the righteousness of God.17

And the next occurrence of πάντας is like the previous one: so one act of righteousness leads to justification and life for all (πάντας) men.18 It’s a fairly straightforward statement for any who have ears to hear. Granted, those who believe in the faithfulness of Jesus Christ may find it easier to hear than those who believe in faith in Jesus Christ.

Paul switched from πάντας to the adjective πολλοὶ again to continue his discussion: For as by the one man’s disobedience the many (οἱ πολλοί) were made sinners.19 “These many” or “those many” who were made sinners refers back to the all for whom one trespass led to condemnation. I’m assuming οἱ πολλοί gave Paul and the Holy Spirit the latitude to exclude Jesus from the category sinners (ἁμαρτωλοὶ). The next clause continues: so by the one man’s obedience the many (οἱ πολλοί) will be made righteous,20 the same many who were made sinners.

And again, this is easier to hear if one believes it will be accomplished by the faithfulness of Jesus Christ rather than by faith in Jesus Christ. Though God made (ἐποίησεν) him to be sin, I assume that οἱ πολλοί gave Paul and the Holy Spirit the latitude to exempt Jesus from any necessity of being made (κατασταθήσονται) righteous in the future.

The last two occurrences of πάντας that I’ll consider in this essay follow (Romans 11:29-32 ESV):

For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all (τοὺς πάντας) to disobedience, that he may have mercy21 on all (τοὺς πάντας).

Here τοὺς πάντας could be legitimately translated “these all” or “those all.” This reminds me of a snowball gaining mass and momentum as it rolls downhill. If God shows mercy to someone as disobedient as I have been, it only gives Him more latitude to show mercy to someone as disobedient as you have been, and on, and on, and on, and on. And I, when I am lifted up from the earth, Jesus said, will draw all people to myself.22

This exercise, however, has made it quite clear to me that all of these things are easier to hear if one believes in the faithfulness of Jesus Christ. They are almost impossible to hear if one believes faith in Christ is the personal achievement that justifies one before God.

The table mentioned above follows.

Occurrences of πάντας in Romans

Reference

NET Parallel Greek

ESV
Romans 3:9 προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ ῞Ελληνας πάντας ὑφ᾿ ἁμαρτίαν εἶναι For we have already charged that all, both Jews and Greeks, are under sin,
Romans 3:22

δικαιοσύνη δὲ θεοῦ διὰ πίστεως |Ἰησοῦ| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας

the righteousness of God through faith in Jesus Christ for all who believe.

Romans 5:12 οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν so death spread to all men
Romans 5:18 ὡς δι᾿ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα as one trespass led to condemnation for all men
οὕτως καὶ δι᾿ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς so one act of righteousness leads to justification and life for fall men.
Romans 10:12

πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν

bestowing his riches on all who call on him

Romans 11:32 συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν For God has consigned all to disobedience
ἵνα τοὺς πάντας ἐλεήσῃ that he may have mercy on all.
Romans 16:15

τοὺς σὺν αὐτοῖς πάντας ἁγίους

the brothers who are with them.

Romans 16:19 ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο your obedience is known to all

1 John 12:32 (ESV)

2 Romans 3:22b, 23 (ESV)

5 Philippians 3:9a (ESV)

7 Romans 3:20 (ESV)

8 Romans 3:22a (ESV) Table

9 Romans 3:24 (ESV)

10 Romans 3:22b (ESV) Table

11 Philippians 3:9a (ESV)

13 Galatians 2:20a (NET)

14 Romans 5:12b (ESV)

15 Romans 5:18a (ESV)

16 Both γινωμεθα (Stephanus Textus Receptus) and γενώμεθα (NET parallel Greek text, NA28 and Byzantine Majority Text) are 1st person plural verbs in the subjunctive mood, hence the translation we might become (ESV). But this is a result clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

17 2 Corinthians 5:21 (ESV) Table

18 Romans 5:18b (ESV)

19 Romans 5:19a (ESV)

20 Romans 5:19b (ESV)

21 The Greek word translated he may have mercy was ἐλεήσῃ, a 3rd person singular form of ἐλεέω in the subjunctive mood. This is, however, a result or purpose clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

22 John 12:32 (ESV)

Christianity, Part 4

There are 13 occurrences of πάντας in Luke’s Gospel [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 Two occurrences found in narrative passages were limited by words immediately following πάντας, and three others were limited by the time and place mentioned in context. There is one more occurrence in a narrative phrase introducing Jesus’ teaching, one in a question Peter asked Jesus about his teaching and six occurrences spoken by Jesus as He taught. I’ll consider these in detail.

And [Jesus] said to all (πάντας, a form of πᾶς), “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.2

In a narrative passage I would assume that πάντας was limited to all who heard Jesus at a particular time and place: Now it happened that as he was praying alone, the disciples were with him.3 But the nature of his message here causes me to question that assumption. It seems to apply beyond the immediate time and place to τις θέλει ὀπίσω μου ἔρχεσθαι, anyone [who] would come after [Jesus].

Given my predisposition it was natural, perhaps inevitable, for me to consider that this desire (θέλει, a form of θέλω) to follow Jesus originated with, or was conjured by, the human individual. It rendered that individual worthy of Jesus’ salvation. The lack of this desire, or one’s inability to conjure it, made one worthy of damnation. Then lightning struck, metaphorically speaking, in the form of Jesus’ saying: No one (οὐδεὶς) can (δύναται, a form of δύναμαι) come to me unless the Father who sent me draws him.4

The desire to follow Jesus on these terms, let him deny himself and take up his cross daily, does not originate with any human individual. It is evidence that one is being drawn by God. And this truth, If anyone would come after me, let him deny himself and take up his cross daily and follow me; For whoever would save his life will lose it, but whoever loses his life for my sake will save it, is not limited to those who would follow but applies to all. So, πάντας here stands without any limitation of time or place: And he said to all.5

I’d like to consider the fuller version of D. A. Carson’s argument quoted in “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog:

“On the verb ‘to draw’, cf. notes on 6:44. There, the one who draws is the Father; here [John 12:32], it is the Son, but nothing much should be made of this (5:19)…

John 6:44 quotes Jesus saying: No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.6 John 5:19 reads: So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.7

Mr. Carson’s quote continued:

“But the scope and efficacy of the drawing in the two places are quite different. There, the focus is on those individuals whom the Father gives to the Son, whom the Son infallibly preserves and raises up at the last day. Here, ‘all men’ reminds the reader of what triggered these statements, viz. the arrival of the Greeks…

The “arrival of the Greeks” is a reference to the following (John 12:20-23 ESV):

Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” Philip8 went and told Andrew; Andrew and Philip went9 and10 told Jesus. And Jesus answered11 them, “The hour has come for the Son of Man to be glorified.

I agree that “the scope…of the drawing [is] quite different” in John 6:44 and 12:32. The Father draws a select few relative to all who have lived, or will ever live, on earth prior to Jesus’ crucifixion. Jesus promises to draw all afterward. But I fail to see how the “arrival of the Greeks” as described above alters the “efficacy of the drawing.”

In the KJV πάντας was translated all men (ESV: all people), but the Greek is not πάντας ἄνθρωπον or πάντας ἀνθρώπους as if Jesus intended to limit πάντας in some way. It is simply πάντας. Yet in Mr. Carson’s argument the “arrival of the Greeks” so alters the efficacy of Jesus’ drawing that πάντας ἑλκύσω (literally: “all I will draw”)…

…means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31), a time for distinguishing between those who love their lives (and therefore lose them) and those who hate their lives (and therefore keep them for eternal life, v. 25).”

John 12:31 reads: Now is the judgment of this world; now will the ruler of this world be cast out.12 This indicates to me that Mr. Carson thought the judgment of this world and the casting out of the ruler of this world were opposed somehow to Jesus drawing all to Himself. John 12:25 reads: Whoever loves his life loses13 it, and whoever hates his life in this world will keep it for eternal life.14

I want to consider this in context (John 12:23-26 ESV):

And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If15 anyone serves me, the Father will honor him.

All that follows falls under the heading: The hour has come for the Son of Man to be glorified.16 Jesus referred to Himself here as the Son of Man but whenever I hear this phrase I think also of those who follow Him. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.17 He spoke of his own death but also the death of those who would follow Him. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.18 This is true of the Son of Man as it is true of all born of Him. And if I seek more clarification, what it means to hate my life in this world, Jesus spoke directly to us: If anyone serves me, he must follow me.19

This brings me back to the beginning of this essay:

If anyone would come after me, let him deny himself and take up his cross daily and follow me.20

To hate my life in this world is to deny myself (I do not know the man21) in this world, to take up [my] cross daily in this world and to follow Jesus. Here it becomes clear that our old self born of the flesh loves its life in this world, does not deny itself, take up its cross daily or follow Jesus: We know that our old self ( παλαιὸς ἡμῶν ἄνθρωπος) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.22 It is the new self (τὸν νέον), which is being renewed in knowledge after the image of its creator23 who comprehends that, I have been crucified with Christ, and it is no longer I who live, but Christ lives in me; So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me,24 is not a hyperbolic expression of Paul’s personal devotion, but normative for all who believe.

Considered as a whole I can’t fit Mr. Carson’s argument into my understanding of a rational argument against And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.25 It doesn’t line up in any way that persuades me that Jesus intended to limit πάντας here, nor cause me to doubt the efficacy of Jesus’ drawing relative to that of his Father. In fact, this argument resolves for me as: “Jesus didn’t say Iwill draw allto myself because that conflicts with the thoughts of my religious mind regarding the judgment of this world.” I prefer now to let my thoughts be shaped by the mind of Christ where, Now is the judgment of this world; now will the ruler of this world be cast out; And I, when I am lifted up from the earth, will draw all people to myself,26 is one continuous thought rather than a contradiction.

The next occurrence of πάντας in Luke’s Gospel follows (Luke 12:41 ESV):

Peter said,27 “Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?”

The parable to which Peter referred follows (Luke 12:35-40 ESV):

“Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home28 from the wedding feast, so that they may open the door to him at once when he comes and knocks. Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. If29 he comes in the second watch,30 or in the third, and finds them awake, blessed are those servants!31 But know this, that if the master of the house had known at what hour the thief was coming,32 he would not have left his house to be broken into.33 You34 also must be ready, for the Son of Man is coming at an hour you do not expect.”

Jesus’ answer to Peter’s question is interesting (Luke 12:42-48 ESV):

And35 the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating [Table]. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.

I suppose my first thought would be that this parable is a warning to the ambitious: Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions.36 But since the ambitious are always with us, I want to stay alert, too, just for self-preservation. Even if they don’t succumb to alcohol the ambitious are very prone to error and desire to take others along with them. They’re ambitious.

Though the parable speaks of a master who is away, Jesus did not leave us orphaned (John 14:18-26). This is not about following a vague memory of a predetermined plan but being led by the Holy Spirit rather than someone else (including oneself). A light beating is insufficient cause to be ignorant of my master’s will. So, first and foremost I follow the Holy Spirit through the Bible and then in daily life.

So, how did Jesus answer Peter’s question: Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?37 He answered it at a specific time when God drew a select few to Jesus. But if I believe his promise, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself,38 I can hear his answer as yes and yes. Yes, it is for you, and, yes, it is for all.

The translators of the NET rendered Peter’s question: Lord, are you telling this parable for us or for everyone (πάντας, a form of πᾶς)?39 The blog post I’ve been quoting reads: “Here we must go a bit further in our understanding of verse 32: But I, when I am lifted up from the earth, will draw all men [πάντας, a form of πᾶς] to myself. Certainly, the Lord had no intention that we should read into this text the idea that everyone would be saved because we know only believers find eternal life.”40

Does faith arise spontaneously in the hearts of the unrighteous who do not seek for God? I don’t think so. I’m also having difficulty understanding how Jesus by drawing all to Himself might impact faith adversely. The question I remember most from my unbelief is: If you’re such a big deal, where are you? How does the answer, I’m drawing you to Myself, impede faith?

I do recall the Scripture on which this argument, “we know only believers find eternal life,” is based (John 3:16 ESV [Table]):

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

The Greek word πᾶς, translated whoever here, is limited by the words immediately following it: πιστεύων εἰς αὐτὸν (believes in him). This was translated everyone who believes in him in the NET. The phrase should not perish was μὴ ἀπόληται in Greek. The translation shouldperish was intended to signal a verb in the subjunctive mood to those who already know Greek. It was translated will not perish in the NET despite the fact that the verb was ἀπόληται rather than ἀπολεῖται, because this is a result clause.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.41

The author of this blog post was correct, writing, “we know only believers find eternal life.” But does it then follow that “the Lord had no intention that we should read into this text the idea that everyone would be saved”? Can we take this knowledge and use it as a rule to judge what Jesus can and cannot say? Consider the next verse (John 3:17 ESV [Table]):

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

The Greek word translated might be saved was σωθῇ (a form of σώζω), another verb in the subjunctive mood. It was translated should be saved in the NET. Again, this is a result clause. The meaning in Greek is: God sent his Son into the worldin order that the world [will] be saved through him. The inference here is not: Jesus cannot draw all to Himself because “we know only believers find eternal life.” The inference of this knowledge is that all whom Jesus draws to Himself will believe.

I’ll continue with the occurrences of πάντας in Luke’s Gospel in another essay. The table mentioned above follows.

Occurrences of πάντας in Luke

Reference NET Parallel Greek ESV
Luke 1:65 ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς fear came on all their neighbors
Luke 4:36 ἐγένετο θάμβος ἐπὶ πάντας they were all amazed
Luke 5:9 πάντας τοὺς σὺν αὐτῷ all who were with him
Luke 6:10 περιβλεψάμενος πάντας αὐτοὺς looking around at them all
Luke 6:19 ἰᾶτο πάντας healed them all
Luke 9:23 Ἔλεγεν δὲ πρὸς πάντας And he said to all
Luke 12:41 πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας are you telling this parable for us or for all?
Luke 13:2 δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο do you think that these Galileans were worse sinners than all the other Galileans
Luke 13:4 δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ do you think that they were worse offenders than all the others who lived in Jerusalem
Luke 13:28 πάντας τοὺς προφήτας all the prophets
Luke 17:27 ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας the flood came and destroyed them all
Luke 17:29 ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾿ οὐρανοῦ καὶ ἀπώλεσεν πάντας fire and sulfur rained from heaven and destroyed them all
Luke 21:35 πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς all who dwell on the face of the whole earth

Tables comparing the Greek of John 12:22, 23; 12:25; 12:26; Luke 12:41; 12:36; 12:38-40 and 12:42 in the NET and KJV follow.

John 12:22, 23 (NET)

John 12:22, 23 (KJV)

Philip went and told Andrew, and they both went and told Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

John 12:22 (NET Parallel Greek)

John 12:22 (Stephanus Textus Receptus)

John 12:22 (Byzantine Majority Text)

ἔρχεται Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ, ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου
Jesus replied, “The time has come for the Son of Man to be glorified. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

John 12:23 (NET Parallel Greek)

John 12:23 (Stepanus Textus Receptus)

John 12:23 (Byzantine Majority Text)

ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων· ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου

John 12:25 (NET)

John 12:25 (KJV)

The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

John 12:25 (NET Parallel Greek)

John 12:25 (Stepanus Textus Receptus)

John 12:25 (Byzantine Majority Text)

ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην

John 12:26 (NET)

John 12:26 (KJV)

If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

John 12:26 (NET Parallel Greek)

John 12:26 (Stepanus Textus Receptus)

John 12:26 (Byzantine Majority Text)

ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ

Luke 12:41 (NET)

Luke 12:41 (KJV)

Then Peter said, “Lord, are you telling this parable for us or for everyone?” Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

Luke 12:41 (NET Parallel Greek)

Luke 12:41 (Stephanus Textus Receptus)

Luke 12:41 (Byzantine Majority Text)

Εἶπεν δὲ ὁ Πέτρος· κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας

Luke 12:36 (NET)

Luke 12:36 (KJV)

be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks, they can immediately open the door for him. And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

Luke 12:36 (NET Parallel Greek)

Luke 12:36 (Stephanus Textus Receptus)

Luke 12:36 (Byzantine Majority Text)

καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυσει εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυση εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω

Luke 12:38-40 (NET)

Luke 12:38-40 (KJV)

Even if he comes in the second or third watch of the night and finds them alert, blessed are those slaves! And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Luke 12:38 (NET Parallel Greek)

Luke 12:38 (Stephanus Textus Receptus)

Luke 12:38 (Byzantine Majority Text)

κὰν ἐν τῇ δευτέρᾳ κὰν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοι εἰσιν ἐκεῖνοι και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι
But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

Luke 12:39 (NET Parallel Greek)

Luke 12:39 (Stephanus Textus Receptus)

Luke 12:39 (Byzantine Majority Text)

τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ |ἂν| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου
You also must be ready because the Son of Man will come at an hour when you do not expect him.” Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

Luke 12:40 (NET Parallel Greek)

Luke 12:40 (Stephanus Textus Receptus)

Luke 12:40 (Byzantine Majority Text)

καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται

Luke 12:42 (NET)

Luke 12:42 (KJV)

The Lord replied, “Who then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time? And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

Luke 12:42 (NET Parallel Greek)

Luke 12:42 (Stephanus Textus Receptus)

Luke 12:42 (Byzantine Majority Text)

καὶ εἶπεν ὁ κύριος· τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ |τὸ| σιτομέτριον ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον

1 John 12:32 (ESV)

2 Luke 9:23, 24 (ESV) Table

3 Luke 9:18a (ESV)

4 John 6:44a (ESV) Table

5 Luke 9:23a (ESV)

6 John 6:44 (ESV) Table

7 John 5:19 (ESV) Table

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

9 The NET parallel Greek text and NA28 had ἔρχεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had και παλιν (KJV: and again).

12 John 12:31 (ESV)

13 The NET parallel Greek text and NA28 had ἀπολλύει (NET: destroys) here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had απολεσει (KJV: shall lose) in the future tense.

14 John 12:25 (ESV)

15 The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και preceding If. The NET parallel Greek text and NA28 did not.

16 John 12:23 (ESV)

17 John 12:24 (ESV)

18 John 12:25 (ESV)

19 John 12:26a (ESV)

20 Luke 9:23 (ESV) Table

21 Matthew 26:72b (ESV) Table

22 Romans 6:6 (ESV)

23 Colossians 3:10b (ESV)

24 Galatians 2:20 (NET)

25 John 12:32 (ESV)

26 John 12:31, 32 (ESV)

27 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA28 did not.

29 The NET parallel Greek text and NA28 had κὰν here and preceding third watch (NET: or), where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν ελθη (KJV: And if he shall come) and και (KJV: or) preceding in the third watch. The NET parallel Greek text and NA28 had the verb ἔλθῃ only after third watch rather than both locations as the Stephanus Textus Receptus and Byzantine Majority Text had.

30 The Stephanus Textus Receptus and Byzantine Majority Text had φυλακη here and again after third. The NET parallel Greek text and NA28 had φυλακῇ only after third.

32 The Stephanus Textus Receptus and Byzantine Majority Text had εγρηγορησεν αν και (KJV: he would have watched, and) here. The NET parallel Greek text and NA28 did not.

33 The NET parallel Greek text and NA28 had διορυχθῆναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διορυγηναι (KJV: to be broken through).

34 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA28 did not.

36 Luke 12:42-44 (ESV)

37 Luke 12:41 (ESV)

38 John 12:32 (ESV)

39 Luke 12:41 (NET)

Peter’s Third Gospel Proclamation

Peter’s third Gospel proclamation followed his arrest (Acts 4:1-7 NET):

While Peter and John were speaking to the people, the priests and the commander of the temple guard and the Sadducees came up to them, angry because they were teaching the people and announcing in Jesus the resurrection of the dead. So they seized them and put them in jail until the next day (for it was already evening). But many of those who had listened to the message believed, and the number of the men came to about 5,000.1

On the next day, their rulers, elders,2 and experts in the law3 came together in4 Jerusalem. Annas the high priest5 was there, and Caiaphas,6 John,7 Alexander,8 and others who were members of the high priest’s family. After making Peter and John stand in their midst, they began to inquire, “By what power or by what name did you do this?”

What a perfect setup for the Gospel. This was exactly what Jesus promised (Matthew 10:18-20 NET):

And you will be brought before governors and kings because of me, as a witness to them and to the Gentiles. Whenever they hand you over for trial, do not worry about how to speak or what to say, for what you should say will be given to you at that time [Table]. For it is not you speaking, but the Spirit of your Father speaking through you.

And the Spirit of Peter’s Father spoke just as Jesus had promised (Acts 4:8-12 NET):

Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders,9 if we are being examined today for a good deed done to a sick man (Acts 3:1-10)—by what means this man was healed10—let it be known to all of you and to all the people of Israel that by the name of Jesus Christ the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. This Jesus is the stone that was rejected by you, the builders,11 that has become the cornerstone. And there is salvation in no one else, for there is no12 other name under heaven given among people by which we must be saved.”

Luke described how the rulers, elders and experts in the law, Annas the high priestand Caiaphas, John, Alexander, and others who were members of the high priest’s family13 responded to Peter’s Gospel proclamation (Acts 4:13, 14 NET):

When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus. And14 because they saw the man who had been healed standing with them, they had nothing to say against this.

Today people who reject Peter’s Gospel proclamation deny the truth of the Bible. They claim it is just a story. The rulers, elders, and experts in the law, Annas the high priestand Caiaphas, John, Alexander, and others who were members of the high priest’s family didn’t have that option available to them. The healed man was apparently well known to them and standing before them.

Paul credited what happened next to a partial hardening of Israel (Romans 11:25 NET):

For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening (πώρωσις ἀπὸ μέρους) has happened to Israel until the full number of the Gentiles has come in [Table].

I have assumed that πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν (NET: A partial hardening has happened to Israel) meant that only some in Israel were hardened. Now I’m willing to consider that even that hardening of the some was merely partial (Romans 10:1-4 NET):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation [Table]. For I can testify that they are zealous for God, but their zeal is not in line with the truth. For ignoring the righteousness that comes from God and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

But when they had ordered them to go outside the council, [the rulers, elders and experts in the law, Annas the high priestand Caiaphas, John, Alexander, and others who were members of the high priest’s family] began to confer15 with one another, saying (Acts 4:15-18 NET),

What should we do16 with these men? For it is plain to all who live in Jerusalem that a notable miraculous sign has come about through them, and we cannot deny17 it. But to keep this matter from spreading any further among the people, let us warn18 them to speak no more to anyone in this name.” And they called them in and ordered them19 not to speak or teach at all in the name of Jesus.

Unable (οὐ δυνάμεθα) to deny the truth of what happened, they used their authority to enlist Peter and John in a scheme to rewrite history. They would’ve preferred that Peter and John made the lame man walk by their own power or piety as good Jews, rather than have any of it attributed to Jesus, the Messiah.

Jesus had said (Matthew 23:2, 3 NET [Table]):

The experts in the law and the Pharisees sit on Moses’ seat. Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.

I admit that on my own I would have stumbled around trying to apply Jesus’ command to the situation in which Peter and John found themselves. But these uneducated (ἀγράμματοι,20 a form of ἀγράμματος) and ordinary (ἰδιῶται, a form of ἰδιώτης) men filled with the Holy Spirit as Jesus had promised did not stumble. They saw quickly and clearly that to obey their rulers in this command was to do what they do, e.g., rewrite history to suit their own narrative.

Peter and John replied (Acts 4:19, 20 NET):

Whether it is right before God to obey you rather than God, you decide, for it is impossible (οὐ δυνάμεθα) for us not to speak about what we have seen21 and heard.

They even sounded like Jesus. Paul described this transformation as follows (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

I have assumed that καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ (and gave himself for me) referred to Jesus’ death on a cross. In this context it seems overwhelmingly clear that He also gave his resurrection and his life, filled with his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control, a new mind filled with his knowledge and a new heart filled with his understanding to the glory of God.

After threatening [Peter and John] further, [the rulers, elders, and experts in the law, Annas the high priestand Caiaphas, John, Alexander, and others who were members of the high priest’s family] released them, for they could not find how to punish22 them on account of the people, because they were all praising God for what had happened. For the man, on whom this miraculous sign of healing had been performed, was over forty years old.23

But the rulers, elders, and experts in the law, Annas the high priestand Caiaphas, John, Alexander, and others who were members of the high priest’s family set official Israel firmly on course to become one of the nations that rage, one of the peoples that plot foolish things as they assembled together, against the Lord and against his Christ’24 until the full number of the Gentiles has come in.25

Paul concluded (Romans 11:28-32 NET):

In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. For the gifts and the call of God are irrevocable. Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy [Table]. For God has consigned all people to disobedience so that he may show mercy to them all.

A note in the NET (32) claimed that Peter quoted from Psalm 118:22. A table comparing the Greek of Peter’s quotation to that of the Septuagint follows.

Acts 4:11 (NET Parallel Greek)

Psalm 118:22 (Septuagint BLB)

Psalm 117:22 (Septuagint Elpenor)

λίθος, ἐξουθενηθεὶς ὑφ᾿ ὑμῶν τῶν οἰκοδόμων, γενόμενος εἰς κεφαλὴν γωνίας λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας λίθον, ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας

Acts 4:11 (NET)

Psalm 117:22 (NETS)

Psalm 117:22 (English Elpenor)

the stone that was rejected by you, the builders, that has become the cornerstone. A stone which the builders rejected, this one became the chief cornerstone. The stone which the builders rejected, the same is become the head of the corner.

Peter’s quotation appears to be a relatively independent translation of the Hebrew. I focused particularly on מָֽאֲס֣וּ (mā’as), translated ἀπεδοκίμασαν (a form of ἀποδοκιμάζω) in the Septuagint.

Masoretic Text

Septuagint

Psalm 118:22 (Tanakh/KJV)

Psalm 118:22 (NET)

Psalm 117:22 (NETS)

IPsalm 117:22 (Elpenor English)

The stone which the builders refused (מָֽאֲס֣וּ) is become the head stone of the corner. The stone that the builders discarded (mā’as, מאסו) has become the cornerstone. A stone which the builders rejected (ἀπεδοκίμασαν), this one became the chief cornerstone. The stone which the builders rejected (ἀπεδοκίμασαν), the same is become the head of the corner.

The rabbis, it seems, gave the builders the benefit of the doubt, that they had carefully considered their rejection. It’s not that hard to see why the Holy Spirit preferred ἐξουθενηθεὶς (a form of ἐξουθενέω).

Holy Spirit: ἐξουθενέω

Septuagint: ἀποδοκιμάζω

to despise, disdain, scorn; to reject (with contempt); to treat with contempt; to be of no account to reject on scrutiny; to reject after failing testing; to reject as unworthy, reject as unfit; to reject for lack of qualification, disapprove, repudiate, disallow

The quotation of Psalm 2:1, 2 (NET note 65) in Acts 4:25, 26 however was verbatim from the Septuagint.

Acts 4:25b, 26 (NET Parallel Greek)

Psalm 2:1, 2 (Septuagint BLB)

Psalm 2:1, 2 (Septuagint Elpenor)

ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά παρέστησαν οἱ βασιλεῗς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ ΙΝΑΤΙ ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ

Acts 4:25b, 26 (NET)

Psalm 2:1, 2 (NETS)

Psalm 2:1, 2 (English Elpenor)

Why do the nations rage, and the peoples plot foolish things? The kings of the earth stood together, and the rulers assembled together, against the Lord and against his Christ.’ Why did nations grow insolent, and peoples contemplate vain things? The kings of the earth stood side by side, and the rulers gathered together, against the Lord and against his anointed, Wherefore did the heathen rage, and the nations imagine vain things? The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ;

Tables comparing Psalm 118:22; 2:1 and 2:2 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 118:22 (117:22); 2:1 and 2:2 in the Septuagint (BLB and Elpenor), and tables comparing Acts 4:4-6; 4:8, 9; 4:11, 12; 4:14; 4:15-18; 4:20; 4:21 and 4:25 in the NET and KJV follow.

Psalm 118:22 (Tanakh)

Psalm 118:22 (KJV)

Psalm 118:22 (NET)

The stone which the builders refused is become the head stone of the corner. The stone which the builders rejected Is become the head of the corner. The stone that the builders discarded has become the cornerstone.

Psalm 118:22 (Septuagint BLB)

Psalm 117:22 (Septuagint Elpenor)

λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας λίθον, ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας

Psalm 117:22 (NETS)

Psalm 117:22 (English Elpenor)

A stone which the builders rejected, this one became the chief cornerstone. The stone which the builders rejected, the same is become the head of the corner.

Psalm 2:1 (Tanakh)

Psalm 2:1 (KJV)

Psalm 2:1 (NET)

Why do the heathen rage, and the people imagine a vain thing? Why do the heathen rage, and the people imagine a vain thing? Why do the nations rebel? Why are the countries devising plots that will fail?

Psalm 2:1 (Septuagint BLB)

Psalm 2:1 (Septuagint Elpenor)

ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά ΙΝΑΤΙ ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά

Psalm 2:1 (NETS)

Psalm 2:1 (English Elpenor)

Why did nations grow insolent, and peoples contemplate vain things? Wherefore did the heathen rage, and the nations imagine vain things?

Psalm 2:2 (Tanakh)

Psalm 2:2 (KJV)

Psalm 2:2 (NET)

The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, The kings of the earth form a united front; the rulers collaborate against the Lord and his anointed king.

Psalm 2:2 (Septuagint BLB)

Psalm 2:2 (Septuagint Elpenor)

παρέστησαν οἱ βασιλεῗς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ διάψαλμα παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ (διάψαλμα)

Psalm 2:2 (NETS)

Psalm 2:2 (English Elpenor)

The kings of the earth stood side by side, and the rulers gathered together, against the Lord and against his anointed, Interlude on strings The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ;

Acts 4:4-6 (NET)

Acts 4:4-6 (KJV)

But many of those who had listened to the message believed, and the number of the men came to about 5,000. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν καὶ ἐγενήθη [ὁ] ἀριθμὸς τῶν ἀνδρῶν [ὡς] χιλιάδες πέντε πολλοι δε των ακουσαντων τον λογον επιστευσαν και εγενηθη ο αριθμος των ανδρων ωσει χιλιαδες πεντε πολλοι δε των ακουσαντων τον λογον επιστευσαν και εγενηθη ο αριθμος των ανδρων ωσει χιλιαδες πεντε
On the next day, their rulers, elders, and experts in the law came together in Jerusalem. And it came to pass on the morrow, that their rulers, and elders, and scribes,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν Ἰερουσαλήμ εγενετο δε επι την αυριον συναχθηναι αυτων τους αρχοντας και πρεσβυτερους και γραμματεις εγενετο δε επι την αυριον συναχθηναι αυτων τους αρχοντας και πρεσβυτερους και γραμματεις εις ιερουσαλημ
Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ Ἅννας ἀρχιερεὺς καὶ Καϊάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ εις ιερουσαλημ και ανναν τον αρχιερεα και καιαφαν και ιωαννην και αλεξανδρον και οσοι ησαν εκ γενους αρχιερατικου και ανναν τον αρχιερεα και καιαφαν και ιωαννην και αλεξανδρον και οσοι ησαν εκ γενους αρχιερατικου

Acts 4:8, 9 (NET)

Acts 4:8, 9 (KJV)

Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders, Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς· ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι τοτε πετρος πλησθεις πνευματος αγιου ειπεν προς αυτους αρχοντες του λαου και πρεσβυτεροι του ισραηλ τοτε πετρος πλησθεις πνευματος αγιου ειπεν προς αυτους αρχοντες του λαου και πρεσβυτεροι του ισραηλ
if we are being examined today for a good deed done to a sick man—by what means this man was healed— If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς – ἐν τίνι οὗτος |σέσωται| ει ημεις σημερον ανακρινομεθα επι ευεργεσια ανθρωπου ασθενους εν τινι ουτος σεσωσται ει ημεις σημερον ανακρινομεθα επι ευεργεσια ανθρωπου ασθενους εν τινι ουτος σεσωσται

Acts 4:11, 12 (NET)

Acts 4:11, 12 (KJV)

This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone. This is the stone which was set at nought of you builders, which is become the head of the corner.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὗτος ἐστιν ὁ λίθος, ὁ ἐξουθενηθεὶς ὑφ᾿ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας ουτος εστιν ο λιθος ο εξουθενηθεις υφ υμων των οικοδομουντων ο γενομενος εις κεφαλην γωνιας ουτος εστιν ο λιθος ο εξουθενηθεις υφ υμων των οικοδομουντων ο γενομενος εις κεφαλην γωνιας
And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.” Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομα ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς και ουκ εστιν εν αλλω ουδενι η σωτηρια ουτε γαρ ονομα εστιν ετερον υπο τον ουρανον το δεδομενον εν ανθρωποις εν ω δει σωθηναι ημας και ουκ εστιν εν αλλω ουδενι η σωτηρια ουτε γαρ ονομα εστιν ετερον υπο τον ουρανον το δεδομενον εν ανθρωποις εν ω δει σωθηναι ημας

Acts 4:14 (NET)

Acts 4:14 (KJV)

And because they saw the man who had been healed standing with them, they had nothing to say against this. And beholding the man which was healed standing with them, they could say nothing against it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τόν τε ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον οὐδὲν εἶχον ἀντειπεῖν τον δε ανθρωπον βλεποντες συν αυτοις εστωτα τον τεθεραπευμενον ουδεν ειχον αντειπειν τον δε ανθρωπον βλεποντες συν αυτοις εστωτα τον τεθεραπευμενον ουδεν ειχον αντειπειν

Acts 4:15-18 (NET)

Acts 4:15-18 (KJV)

But when they had ordered them to go outside the council, they began to confer with one another, But when they had commanded them to go aside out of the council, they conferred among themselves,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλλον πρὸς ἀλλήλους κελευσαντες δε αυτους εξω του συνεδριου απελθειν συνεβαλον προς αλληλους κελευσαντες δε αυτους εξω του συνεδριου απελθειν συνεβαλλον προς αλληλους
saying, “What should we do with these men? For it is plain to all who live in Jerusalem that a notable miraculous sign has come about through them, and we cannot deny it. Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγοντες· τί ποιήσωμεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονεν δι᾿ αὐτῶν πᾶσιν τοῖς κατοικοῦσιν Ἰερουσαλὴμ φανερὸν καὶ οὐ δυνάμεθα ἀρνεῖσθαι λεγοντες τι ποιησομεν τοις ανθρωποις τουτοις οτι μεν γαρ γνωστον σημειον γεγονεν δι αυτων πασιν τοις κατοικουσιν ιερουσαλημ φανερον και ου δυναμεθα αρνησασθαι λεγοντες τι ποιησομεν τοις ανθρωποις τουτοις οτι μεν γαρ γνωστον σημειον γεγονεν δι αυτων πασιν τοις κατοικουσιν ιερουσαλημ φανερον και ου δυναμεθα αρνησασθαι
But to keep this matter from spreading any further among the people, let us warn them to speak no more to anyone in this name.” But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀλλ᾿ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαὸν ἀπειλησώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων αλλ ινα μη επι πλειον διανεμηθη εις τον λαον απειλη απειλησωμεθα αυτοις μηκετι λαλειν επι τω ονοματι τουτω μηδενι ανθρωπων αλλ ινα μη επι πλειον διανεμηθη εις τον λαον απειλη απειλησομεθα αυτοις μηκετι λαλειν επι τω ονοματι τουτω μηδενι ανθρωπων
And they called them in and ordered them not to speak or teach at all in the name of Jesus. And they called them, and commanded them not to speak at all nor teach in the name of Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ καλέσαντες αὐτοὺς παρήγγειλαν |τὸ| καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι |τοῦ| Ἰησοῦ και καλεσαντες αυτους παρηγγειλαν αυτοις το καθολου μη φθεγγεσθαι μηδε διδασκειν επι τω ονοματι του ιησου και καλεσαντες αυτους παρηγγειλαν αυτοις το καθολου μη φθεγγεσθαι μηδε διδασκειν επι τω ονοματι του ιησου

Acts 4:20 (NET)

Acts 4:20 (KJV)

for it is impossible for us not to speak about what we have seen and heard. For we cannot but speak the things which we have seen and heard.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν ου δυναμεθα γαρ ημεις α ειδομεν και ηκουσαμεν μη λαλειν ου δυναμεθα γαρ ημεις α ειδομεν και ηκουσαμεν μη λαλειν

Acts 4:21 (NET)

Acts 4:21 (KJV)

After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising God for what had happened. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῷ γεγονότι οι δε προσαπειλησαμενοι απελυσαν αυτους μηδεν ευρισκοντες το πως κολασωνται αυτους δια τον λαον οτι παντες εδοξαζον τον θεον επι τω γεγονοτι οι δε προσαπειλησαμενοι απελυσαν αυτους μηδεν ευρισκοντες το πως κολασονται αυτους δια τον λαον οτι παντες εδοξαζον τον θεον επι τω γεγονοτι

Acts 4:25 (NET)

Acts 4:25 (KJV)

who said by the Holy Spirit through your servant David our forefather, ‘Why do the nations rage, and the peoples plot foolish things? Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυὶδ παιδός σου εἰπών· ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά ο δια στοματος δαβιδ του παιδος σου ειπων ινα τι εφρυαξαν εθνη και λαοι εμελετησαν κενα ο δια στοματος δαυιδ παιδος σου ειπων ινα τι εφρυαξαν εθνη και λαοι εμελετησαν κενα

2 The NET parallel Greek text and NA28 had the article τοὺς preceding elders. The Stephanus Textus Receptus and Byzantine Majority Text did not.

3 The NET parallel Greek text and NA28 had the article τοὺς preceding experts in the law (KJV: scribes). The Stephanus Textus Receptus and Byzantine Majority Text did not.

4 The NET parallel Greek text and NA28 had ἐν here, where the Byzantine Majority Text had εις. The Stephanus Textus Receptus also had εις but at the beginning of verse 6.

9 The Stephanus Textus Receptus and Byzantine Majority Text had του ισραηλ (KJV: of Israel) following elders. The NET parallel Greek text and NA28 did not.

10 The NET parallel Greek text and NA28 had σέσωται here, where the Stephanus Textus Receptus and Byzantine Majority Text had σεσωσται (KJV: is made whole).

12 The NET parallel Greek text and NA28 had οὐδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε (KJV: none).

13 Acts 4:6 (NET)

18 The Stephanus Textus Receptus and Byzantine Majority Text had απειλη (KJV: straitly) preceding warn (KJV: threaten). The NET parallel Greek text and NA28 did not.

20 NET note 37: Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

23 Acts 4:21, 22 (NET)

24 Acts 4:25b, 26b (NET)

25 Romans 11:25b (NET) Table

The Book of Life, Part 3

The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people,1 language, and nation, and all those who live on the earth will worship the beast,2 everyone whose3 name4 has not been written since the foundation of the world in the5 book of life belonging to the Lamb who6 was killed.7

This is the fullest description of the book of life so far. The Greek words translated the book were τῷ βιβλίῳ in the NET, NA28 and Byzantine Majority Text. In the Stephanus Textus Receptus the feminine article τη preceded the neuter noun βιβλίῳ. That noun in the dative case was followed by a string of three articles, two nouns and a participle all in the genitive case: τῆς ζωῆς τοῦ ἀρνίου τοῦ8 ἐσφαγμένου.

For the most part, the genitive is often viewed as the case of possession. In more technical terms one noun in the genitive case helps to qualify another noun by showing its “class” or “kind”.9

So I have: “the book of the life of the lamb of the slain,” or “the book of the slain lamb’s life.” Or if one is inclined to play games with gender: “the slain lamb’s book of life.” Once the idea is purged from my thoughts—that the Lord wrote or had a list of personal names since the foundation of the world,10 that omission from this list condemned one to be thrown into the lake of fire,11 that Peter lied about the existence of this list, writing, The Lorddoes not wish for any to perish but for all to come to repentance12—it is easy to understand “the book of the life of the lamb of the slain” as the New Testament.

The Greek word translated slain (KJV) and who was killed (NET) was ἐσφαγμένου, a participle of the verb σφάζω: “to kill, butcher, slaughter (by cutting the throat), slay for a sacrifice; to wound, maim, torment.” This word is like a synopsis of Jesus’ earthly ministry.

John13 saw Jesus coming toward him and said, “Look, the Lamb (ἀμνὸς) of God who takes away the sin of the world! This is the one about14 whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’ I did not recognize him, but I came baptizing with water15 so that he could be revealed to Israel.”16

After many of his disciples quit following him (John 6:67, 68 NET):

Jesus said to the Twelve, “You don’t want to go away too, do you?” Simon Peter answered him,17 “Lord, to whom would we go? You have the words of eternal life (ζωῆς αἰωνίου).

If the Holy Spirit had intended for me to understand the book of life as a list of personal names He could have written τῷ ὀνοματογραφίᾳ τῆς ζωῆς. But if anyone says that Jesus’ life is described throughout the Bible, I wouldn’t be inclined to argue. I just didn’t see that for myself until I began to understand that Jesus learned this life from the Scriptures I know as the Old Testament.

First, I had to learn that Jesus expressed genuine surprise when he asked Nicodemus, Are you the teacher of Israel and yet you don’t understand these things?18 He didn’t ridicule Nicodemus for ignorance of a novel concept that Jesus’ had made up in the moment: Do not be amazed that I said to you, ‘You must all be born from above.’19 Only then did I begin to recognize his life in the writings of the Old Testament.

The personal name of consequence in the slain Lamb’s book of life is not mine but Christ’s (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

This is not Paul’s hyperbolic expression of his personal devotion to Christ but his declarative statement of mere Christianity. Anything, everything, less is hypocrisy, the work of an actor, one seeking to have [one’s] own righteousness derived from the law,20 one rejecting the righteousness that comes by way of Christ’s faithfulness.21

He humbled himself by becoming obedient to the point of death—even death on a cross! As a result God highly exalted him and gave him the name (ὄνομα) that is above every name (ὄνομα), so that at the name (ὀνόματι, a form of ὄνομα) of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.22

The Greek word translated Jesus was Ἰησοῦ, a form of Ἰησοῦς. In the Septuagint Ἰησοῦ and Ἰησοῦς are the Greek name of Joshua (Exodus 17:9, 10 NET).

So Moses said to Joshua (Ἰησοῦ), “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

So Joshua (Ἰησοῦς) fought against Amalek just as Moses had instructed him, and Moses and Aaron and Hur went up to the top of the hill [Table].

So even the name above every name has more to do with the reputation of One than his personal name. Joshua did many wonderful things, but it is not before Joshua that every knee will bow. Joshua is not the Lord that every tongue will confess because his name is Ἰησοῦς in Greek.

Another occurrence of the Lamb’s book of life follows (Revelation 21:27 NET):

but nothing ritually unclean23 will ever enter into [the holy city, Jerusalem], nor anyone who does24 what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life.

Again, names was added by the translators: but only thosewritten in the Lamb’s book of life. Here the book doesn’t seem like a literal book at all. Being written in the Lamb’s book of life sounds more like a euphemism for having a share in the Lamb’s life, for being in Christ (Philippians 3:5-11 NET):

I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless [Table]. But25 these assets I have come to regard as liabilities because of Christ. More than that,26 I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!—that I may gain Christ [Table] and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness. My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead [Table].

Given this, I would understand one not found written in the book of life27 as a euphemism for one not in Christ. I’ll consider one more occurrence of the book of life (Revelation 20:11, 12 NET).

Then I saw a large white throne and the one who was seated on it;28 the earth and the heaven fled from his presence,29 and no place was found for them. And I saw the dead, the30 great and the31 small, standing before the throne.32 Then books were opened,33 and another book was opened34—the book of life. So the dead were judged by what was written in the books, according to their deeds.

A note (34) in the NET acknowledged that ἄλλο βιβλίον ἠνοίχθη, ἐστιν τῆς ζωῆς is literally “another book was opened, which is of life.” I can understand these books concretely as the Bible with the New Testament which is of life highlighted: the dead were judged by what was written in the books, according to their deeds.35

You yourselves are our letter, Paul wrote (2 Corinthians 3:2-11 NET):

written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.36
Now we have such confidence in God through Christ. Not that we are adequate in ourselves to consider anything as if it were coming from ourselves, but our adequacy is from God, who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills,37 but the Spirit gives life.
But if the ministry that produced death—carved in letters on38 stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective) [Table], how much more glorious will the ministry of the Spirit be? For if there was glory in the ministry that produced condemnation (κατακρίσεως, a form of κατάκρισις), how much more does the ministry that produces righteousness excel in glory! For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it [Table]. For if what was made ineffective came with glory, how much more has what remains come in glory!

Conversely, I can understand “another book was opened, which is of life” abstractly as Christ Himself at the very moment when those whose life is hidden with Christ appear (Colossians 3:1-4 NET).

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your39 life) appears, then you too will be revealed in glory with him.

I can’t understand the dead being judged by a list of personal names to which they have had no access. So the dead were judged (ἐκρίθησαν, a form of κρίνω) by what was written in the books, according to their deeds (ἔργα, a form of ἔργον).40 Jesus said, (John 3:16-21 ESV):

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn (κρίνῃ, another form of κρίνω) the world, but in order that the world might be saved through him [Table]. Whoever believes in him is not condemned (κρίνεται, another form of κρίνω), but whoever does not believe is condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the only Son of God. And this is the judgment (κρίσις): the light has come into the world, and people loved the darkness rather than the light because their works (ἔργα, a form of ἔργον) were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works (ἔργα, a form of ἔργον) should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works (ἔργα, a form of ἔργον) have been carried out (εἰργασμένα, a form of ἐργάζομαι) in God.”

For many live, Paul wrote, about whom I have often told you, and now, with tears (Philippians 3:18-21 NET):

I tell you that they are the enemies of the cross of Christ. Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. But our citizenship is in heaven—and we also eagerly await a savior from there, the Lord Jesus Christ, who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself [Table].

Does Jesus’ power (ἐνέργειαν, a form of ἐνέργεια; KJV: working) by which he is able to subject all things to himself extend to the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things41? I tend to answer this question in the affirmative because I remember when I believed none of it. I remember what “living” was like when I was written in the book of the slain Lamb’s life in these negative terms.

Tables comparing Exodus 17:9 in the Tanakh, KJV and NET, and comparing the Greek of Exodus 17:9 in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:7, 8; John 1:29-31; 6:68; Revelation 21:27; Philippians 3:7; Revelation 20:11, 12; 2 Corinthians 3:3; 3:6 and Colossians 3:4 in the NET and KJV follow.

Exodus 17:9 (Tanakh)

Exodus 17:9 (KJV)

Exodus 17:9 (NET)

And Moses said unto Joshua: ‘Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of G-d in my hand.’ And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. So Moses said to Joshua, “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

Exodus 17:9 (Septuagint BLB)

Exodus 17:9 (Septuagint Elpenor)

εἶπεν δὲ Μωυσῆς τῷ Ἰησοῦ ἐπίλεξον σεαυτῷ ἄνδρας δυνατοὺς καὶ ἐξελθὼν παράταξαι τῷ Αμαληκ αὔριον καὶ ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς κορυφῆς τοῦ βουνοῦ καὶ ἡ ῥάβδος τοῦ θεοῦ ἐν τῇ χειρί μου εἶπε δὲ Μωυσῆς τῷ ᾿Ιησοῦ· ἐπίλεξον σεαυτῷ ἄνδρας δυνατοὺς καὶ ἐξελθὼν παράταξαι τῷ ᾿Αμαλὴκ αὔριον, καὶ ἰδοὺ ἐγὼ ἕστηκα ἐπὶ τῆς κορυφῆς τοῦ βουνοῦ, καὶ ἡ ράβδος τοῦ Θεοῦ ἐν τῇ χειρί μου

Exodus 17:9 (NETS)

Exodus 17:9 (English Elpenor)

iAnd Moyses said to Iesous, “Choose for yourself capable men, and go forth, and set up in battle array with Amalek tomorrow. And look, I stand on top of the hill, and the rod of God is in my hand.” And Moses said to Joshua, Choose out for thyself mighty men, and go forth and set the army in array against Amalec to-morrow; and, behold, I [shall] stand on the top of the hill, and the rod of God [will be] in my hand.

Revelation 13:7, 8 (NET)

Revelation 13:7, 8 (KJV)

The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people, language, and nation, And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

|καὶ ἐδόθη αὐτῷ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς,| καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος και εδοθη αυτω πολεμον ποιησαι μετα των αγιων και νικησαι αυτους και εδοθη αυτω εξουσια επι πασαν φυλην και γλωσσαν και εθνος και εδοθη αυτω ποιησαι πολεμον μετα των αγιων και νικησαι αυτους και εδοθη αυτω εξουσια επι πασαν φυλην και λαον και γλωσσαν και εθνος
and all those who live on the earth will worship the beast, everyone whose name has not been written since the foundation of the world in the book of life belonging to the Lamb who was killed. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς, οὗ οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου και προσκυνησουσιν αυτω παντες οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα εν τη βιβλω της ζωης του αρνιου εσφαγμενου απο καταβολης κοσμου και προσκυνησουσιν αυτω παντες οι κατοικουντες επι της γης ων ου γεγραπται το ονομα εν τω βιβλιω της ζωης του αρνιου του εσφαγμενου απο καταβολης κοσμου

John 1:29-31 (NET)

John 1:29-31 (KJV)

On the next day John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away the sin of the world! The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν καὶ λέγει· ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου τη επαυριον βλεπει ο ιωαννης τον ιησουν ερχομενον προς αυτον και λεγει ιδε ο αμνος του θεου ο αιρων την αμαρτιαν του κοσμου τη επαυριον βλεπει ο ιωαννης τον ιησουν ερχομενον προς αυτον και λεγει ιδε ο αμνος του θεου ο αιρων την αμαρτιαν του κοσμου
This is the one about whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’ This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὗτος ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον· ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθεν μου γέγονεν, ὅτι πρῶτος μου ἦν ουτος εστιν περι ου εγω ειπον οπισω μου ερχεται ανηρ ος εμπροσθεν μου γεγονεν οτι πρωτος μου ην ουτος εστιν περι ου εγω ειπον οπισω μου ερχεται ανηρ ος εμπροσθεν μου γεγονεν οτι πρωτος μου ην
I did not recognize him, but I came baptizing with water so that he could be revealed to Israel.” And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾿ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων καγω ουκ ηδειν αυτον αλλ ινα φανερωθη τω ισραηλ δια τουτο ηλθον εγω εν τω υδατι βαπτιζων καγω ουκ ηδειν αυτον αλλ ινα φανερωθη τω ισραηλ δια τουτο ηλθον εγω εν τω υδατι βαπτιζων

John 6:68 (NET)

John 6:68 (KJV)

Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀπεκρίθη αὐτῷ Σίμων Πέτρος· κύριε, πρὸς τίνα ἀπελευσόμεθα; ρήματα ζωῆς αἰωνίου ἔχεις απεκριθη ουν αυτω σιμων πετρος κυριε προς τινα απελευσομεθα ρηματα ζωης αιωνιου εχεις απεκριθη ουν αυτω σιμων πετρος κυριε προς τινα απελευσομεθα ρηματα ζωης αιωνιου εχεις

Revelation 21:27 (NET)

Revelation 21:27 (KJV)

but nothing ritually unclean will ever enter into it, nor anyone who does what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [] ποιῶν βδέλυγμα καὶ ψεῦδος εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου και ου μη εισελθη εις αυτην παν κοινουν και ποιουν βδελυγμα και ψευδος ει μη οι γεγραμμενοι εν τω βιβλιω της ζωης του αρνιου και ου μη εισελθη εις αυτην παν κοινον και ποιουν βδελυγμα και ψευδος ει μη οι γεγραμμενοι εν τω βιβλιω της ζωης του αρνιου

Philippians 3:7 (NET)

Philippians 3:7 (KJV)

But these assets I have come to regard as liabilities because of Christ. But what things were gain to me, those I counted loss for Christ.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

[Ἀλλὰ] ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν αλλ ατινα ην μοι κερδη ταυτα ηγημαι δια τον χριστον ζημιαν αλλ ατινα ην μοι κερδη ταυτα ηγημαι δια τον χριστον ζημιαν

Revelation 20:11, 12 (NET)

Revelation 20:11, 12 (KJV)

Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ εἶδον θρόνον μέγαν λευκὸν καὶ τὸν καθήμενον ἐπ᾿ |αὐτόν|, οὗ ἀπὸ τοῦ προσώπου ἔφυγεν ἡ γῆ καὶ ὁ οὐρανὸς καὶ τόπος οὐχ εὑρέθη αὐτοῖς και ειδον θρονον λευκον μεγαν και τον καθημενον επ αυτου ου απο προσωπου εφυγεν η γη και ο ουρανος και τοπος ουχ ευρεθη αυτοις και ειδον θρονον μεγαν λευκον και τον καθημενον επ αυτον ου απο προσωπου εφυγεν η γη και ο ουρανος και τοπος ουχ ευρεθη αυτοις
And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened—the book of life. So the dead were judged by what was written in the books, according to their deeds. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου. καὶ βιβλία ἠνοίχθησαν, καὶ ἄλλο βιβλίον ἠνοίχθη, ὅ ἐστιν τῆς ζωῆς, καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοις κατὰ τὰ ἔργα αὐτῶν και ειδον τους νεκρους μικρους και μεγαλους εστωτας ενωπιον του θεου και βιβλια ηνεωχθησαν και βιβλιον αλλο ηνεωχθη ο εστιν της ζωης και εκριθησαν οι νεκροι εκ των γεγραμμενων εν τοις βιβλιοις κατα τα εργα αυτων και ειδον τους νεκρους τους μεγαλους και τους μικρους εστωτας ενωπιον του θρονου και βιβλια ηνεωχθησαν και αλλο βιβλιον ηνεωχθη ο εστιν της ζωης και εκριθησαν οι νεκροι εκ των γεγραμμενων εν τοις βιβλιοις κατα τα εργα αυτων

2 Corinthians 3:3 (NET)

2 Corinthians 3:3 (KJV)

revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts. Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾿ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ᾿ ἐν πλαξὶν καρδίαις σαρκίναις φανερουμενοι οτι εστε επιστολη χριστου διακονηθεισα υφ ημων εγγεγραμμενη ου μελανι αλλα πνευματι θεου ζωντος ουκ εν πλαξιν λιθιναις αλλ εν πλαξιν καρδιας σαρκιναις φανερουμενοι οτι εστε επιστολη χριστου διακονηθεισα υφ ημων εγγεγραμμενη ου μελανι αλλα πνευματι θεου ζωντος ουκ εν πλαξιν λιθιναις αλλ εν πλαξιν καρδιαις σαρκιναις

2 Corinthians 3:6 (NET)

2 Corinthians 3:6 (KJV)

who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life. Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος· τὸ γὰρ γράμμα |ἀποκτέννει|, τὸ δὲ πνεῦμα ζῳοποιεῖ ος και ικανωσεν ημας διακονους καινης διαθηκης ου γραμματος αλλα πνευματος το γαρ γραμμα αποκτεινει το δε πνευμα ζωοποιει ος και ικανωσεν ημας διακονους καινης διαθηκης ου γραμματος αλλα πνευματος το γαρ γραμμα αποκτενει το δε πνευμα ζωοποιει

Colossians 3:4 (NET)

Colossians 3:4 (KJV)

When Christ (who is your life) appears, then you too will be revealed in glory with him. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὅταν ὁ Χριστὸς φανερωθῇ (ἡ ζωὴ |ὑμῶν|), τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ οταν ο χριστος φανερωθη η ζωη ημων τοτε και υμεις συν αυτω φανερωθησεσθε εν δοξη οταν ο χριστος φανερωθη η ζωη ημων τοτε και υμεις συν αυτω φανερωθησεσθε εν δοξη

3 The NET parallel Greek text and NA28 had the singular οὗ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ων.

4 The NET parallel Greek text and NA28 had the singular τὸ ὄνομα αὐτοῦ (literally: the name of him) here, where the Byzantine Majority Text had τὸ ὄνομα, and the Stephanus Textus Receptus had the plural τα ονοματα (KJV: names).

5 The NET parallel Greek text, NA28 and Byzantine Majority Text had the masculine or neuter article τῷ preceding book, where the Stephanus Textus Receptus had the feminine article τη.

6 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῦ in the genitive case preceding was killed. The Stephanus Textus Receptus did not.

7 Revelation 13:7, 8 (NET)

8 This article τοῦ is not found in the Stephanus Textus Receptus.

14 The NET parallel Greek text and NA28 had ὑπὲρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had περι (KJV: of).

15 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding water. The NET parallel Greek text and NA28 did not.

16 John 1:29-31 (NET)

17 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) preceding him. The NET parallel Greek text and NA28 did not.

18 John 3:10 (NET) Table

19 John 3:7 (NET)

21 Philippians 3:9b (NET)

22 Philippians 2:8-11 (NET)

23 The NET parallel Greek text, NA28 and Byzantine Majority Text had an adjective κοινὸν here, where the Stephanus Textus Receptus had a participle κοινουν (KJV: that defileth).

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

27 Revelation 20:15a (NET)

29 The NET parallel Greek text and NA28 had the article τοῦ preceding presence (KJV: face). The Stephanus Textus Receptus and Byzantine Majority Text did not.

30 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοὺς preceding great. The Stephanus Textus Receptus did not.

31 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοὺς preceding small. The Stephanus Textus Receptus did not.

35 Revelation 20:12b (NET)

36 The NET parallel Greek text, NA28 and Byzantine Majority Text had the plural καρδίαις in the dative case here, where the Stephanus Textus Receptus had the singular καρδιας in the genitive case (KJV: of the heart).

38 The Stephanus Textus Receptus and Byzantine Majority Text had εν preceding stone. The NET parallel Greek text and NA28 did not.

39 The NET parallel Greek text and NA28 had ὑμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our).

40 Revelation 20:12b (NET)

41 Philippians 3:18b, 19 (KJV)

Who Am I? Part 11

In the movie M*A*S*H Major Frank Burns (Robert Duvall) is introduced on his knees at his cot praying aloud.  At sixteen I thought he was some kind of super-Christian.  I wouldn’t have prayed aloud like that at church camp.

When he yelled at Private Boone (Bud Cort) for a lazy and inappropriate response to a direct order, it was uncomfortable, but it didn’t diminish Major Burns in my estimation.  After all, what does it mean to be “under authority” if not that those in authority over you berate you as they see fit?  I didn’t particularly like it but I was used to it.  It didn’t really change my opinion of those who berated me.

When Major Burns succumbed to his lust for Major Houlihan (Sally Kellerman), it was disappointing, but God punished him immediately.  Radar O’Reilly (Gary Burghoff) slipped a microphone into the tent where Major Burns and Major Houlihan carried on their tryst.  Audio of it was broadcast live to the entire 4077th camp.

And know that your sin will find you out[1] [Table below].  You who tell others not to commit adultery, do you commit adultery?[2]

When Major Burns was sent home in a straitjacket and I was left alone at the MASH camp in Korea (actually, I was on a date) I was at a loss to figure out what this, my first R-rated, movie was actually about.  I had been a do-it-yourself-Christian for over ten years by then.

Jesus may have died to forgive my sins but it was up to me to trust and obey.  C.H. Spurgeon did a fair job of describing my faith in a sermon presented, not as doctrine he believed but, as his characterization of an “Arminian” theory of redemption:

Christ, when He died, did not die with an intent to save any particular person…Christ’s death does not in itself secure, beyond doubt, the salvation of any one man living…Christ died to make the salvation of all men possible…any man who pleases may attain unto eternal life…if man’s will would not give way and voluntarily surrender to grace, then Christ’s atonement would be unavailing….

Though I didn’t realize it at the time I worshiped my own free will.  I didn’t carve or cast a statue, fall prostrate before it and bring it offerings.  I wasn’t a sculptor.  But I thought free will as a concept was fair.

I lifted the following diagram from a site online.

The Throne Diagram

This diagram (or one like it) was the essence of my religious education.  The explanation reads as follows: “The circle is your life.  The seat is a throne.  The throne stands for whatever is lord of your life.  S is for self.  The cross is Jesus.  The other things in the circle represent whatever is important to you.”

Everyone begins at letter A.  The goal is to work through to letter C.  The steps are spelled out in some detail on Cru.org online:[3]

We must surrender, or yield, the throne to Christ….By faith we must recognize that Christ assumed control of our lives upon our invitation….We receive the Lord Jesus Christ by faith.  How then do we allow Him to control our lives moment by moment?

Did I receive the Lord Jesus Christ by faith at sixteen?  Certainly not by the faith (πίστις) that is an aspect of the fruit of his Spirit (John 16:12-16).  I didn’t know of such a faith and would have considered it cheating.  By faith meant trust and obey, acts (continuous acts) of my free will: “We must surrender…we must recognize…We receive…we allow” or God is powerless, except to punish.

I didn’t realize I was worshiping my free will.  I certainly can’t recall what I might have meant at the time by free will if I had.  I thought I was doing, more or less, what I was supposed to be doing, except, of course, when I wasn’t.  So, what is free will?

As I approach it now I have a fairly clear idea what the translators of the NET think about it.  Jesus said (John 10:18 NET):

No one takes [my life] away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.

Here the Greek words ἀπ᾿ ἐμαυτοῦ were translated of my own free will.  This ἐμαυτοῦ was derived from an authority (ἐξουσίαν, a form of ἐξουσία) derived from a commandment (ἐντολὴν, a form of ἐντολή) Jesus received (ἔλαβον, a form of λαμβάνω) from his Father.  Jesus’ saying is very important to me.  I can describe it best as a contrast to me.

Nail me to a cross and I will stay there until you pry me down, whether dead or alive will depend on how long you leave me nailed there.  Jesus endured the cross.  The Greek word translated endured was ὑπέμεινεν (a form of ὑπομένω): “to remain, stay behind (while others leave); to remain (instead of fleeing).”  Jesus remained on the cross when He had other options.  At any moment throughout that ordeal He could have exercised his authority received by the commandment of His Father, and of his own free will, said, “Enough of this,” and stepped down from the cross.

In the past I’ve added, “and been none the worse for wear.”  I see it a little differently now: He would not be obedient to the point of death, nor the firstborn from the dead and He would be uniquely alone: I tell you the solemn truth, He said, unless a kernel of wheat falls into the ground and dies, it remains by itself alone.  But if it dies, it produces much grain.[4]

At sixteen I didn’t study the Bible, didn’t know I was worshiping my own free will, but I wonder if I could have accepted an authority received from a commandment of God my free will.  Recently, I’ve described free will as an ability to ignore and disobey God.  That might be an authority derived from a commandment: I don’t know but I don’t cease to exist the moment I think or do anything contrary to God’s word or will.

I looked at the other examples of ἀπ᾿ ἐμαυτοῦ to see if of my own free will would stand up to scrutiny as a translation.  The very first example called my understanding of Jesus’ free will into question (John 5:26, 27, 30):

For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment because he is the Son of Man.

I can do nothing on my own initiative.  Just as I hear, I judge, and my judgment is just because I do not seek my own will, but the will of the one who sent me [Table].

I can do nothing of my own free will (ἀπ᾿ ἐμαυτοῦ), seems to hold up, despite its shock value: Jesus said this after having been granted (ἔδωκεν, a form of δίδωμι)…authority (ἐξουσίαν, a form of ἐξουσία) to execute (ποιεῖν, a form of ποιέω) judgment (κρίσιν, a form of κρίσις).

I’m willing to hear an authority (ἐξουσίαν) granted (ἔδωκεν) as roughly equivalent to an authority (ἐξουσίαν) received (ἔλαβον) by a commandment (ἐντολὴν), though that authority is not exercised here of Jesus’ own free will: Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just (δικαία, a form of δίκαιος).  Jesus didn’t leave me to guess why such judgment is just: I do not seek (ζητῶ, a form of ζητέω) my own will (θέλημα), but the will (θέλημα) of the one who sent me.

So is there something peculiar about judgment (κρίσιν, κρίσις) that placed special constraints on Jesus’ authority (ἐξουσίαν) to judge of his own free will?  Or did I carry it too far before?  Could Jesus, being Jesus, being who He is, actually of his own free will have stepped down from the cross?  Or did He, as Jesus, seekthe will (θέλημα) of the one (KJV: Father) who sent Him?

The next occurrence of ἀπ᾿ ἐμαυτοῦ sheds some more light on Jesus’ attitude (John 7:16-18 NET):

So[5] Jesus replied, “My teaching is not from me, but from the one who sent me [Table].  If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.  The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness in him.

Here ἀπ᾿ ἐμαυτοῦ was translated from my own authority, despite the lack of any form of ἐξουσία in the text.  I don’t have any quarrel with it but think “of my own free will” was still possible as long as I don’t assume that Jesus’ teaching was contrary to his own free will.  The point is his own free will was not the source of his teaching: My teaching is not from me (ἐμὴ, a form of ἐμός; literally: mine).

The person who speaks on his own authority (ἀφ᾿ ἑαυτοῦ) desires (ζητεῖ, a form of ζητέω; literally: seeks) to receive honor (δόξαν, a form of δόξα; KJV: glory) for himself.  Again, Jesus contrasted this one to Himself, One who seeks the glory of the One who sent Him.  It seems less and less likely that Jesus would have exercised his authority to utilize his free will to come down from the cross.

The next occurrence of ἀπ᾿ ἐμαυτοῦ was translated on my own initiative (John 7:28, 29 NET):

Then Jesus, while teaching in the temple courts, cried out, “You both know me and know where I come from!  And I have not come on my own initiative, but the one who sent me is true.  You do not know him, but[6] I know him because I have come from him and he sent me.”

Again, I have not come of my own free will, holds up as long as I don’t assume that He came against his own free will.  This pattern continues: When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative (ἀπ᾿ ἐμαυτοῦ), but I speak just what the Father[7] taught me.[8]  And, If God were your Father, you would love me, for I have come from God and am now here.  I have not come on my own initiative (ἀπ᾿ ἐμαυτοῦ), but he sent me [Table].[9]  And finally, Do you not believe that I am in the Father, and the Father is in me?  The words that I say[10] to you, I do not speak on my own initiative (ἀπ᾿ ἐμαυτοῦ), but the Father residing in me performs[11] his[12] miraculous deeds.[13]

To translate ἔργα (a form of ἔργον) miraculous deeds here and in the following verses might divert one’s attention away from one of the clearest statements of Jesus’ faith, how He lived as a man on this earth: the Father that dwelleth in me, he doeth the works.[14]  I live by the faith (πίστει, a form of πίστις) of the Son of God,[15] Paul wrote.

So, though Jesus had the authority to come down from the cross of his own free will, He didn’t do it because the Father that dwelleth in [Him]…doeth the works.  I didn’t know any of this at sixteen.  My knowledge of God was based on hearsay and whatever I had reasoned out through trial and error, which wasn’t particularly helpful since I was asking the wrong questions and misunderstanding the answers.

God’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control is so meaningful to me now, I search for some inkling of the fruit of the Spirit in my past.  The closest I come is the vague memory of a belief that God would help me.  By age sixteen I had over ten years of empirical evidence that God didn’t help me do anything I wanted to do.  (Even after my prodigal years the fruit of the Spirit so-called was a list of attitudes I was expected to conjure and maintain out of my own gratitude for being saved from an eternity in the lake of fire.)

At sixteen I was trying to trust and obey as continuous acts of my own free will and figure out how to abdicate the throne of my life to Christ.  God had one role in my life: to punish me for sin.  By seventeen or eighteen, after He had “failed” at that, I was left alone to figure out what this life was actually about (or so I thought). 

Tables comparing Numbers 32:23 in the Tanakh, KJV and NET, and comparing Numbers 32:23 in the Septuagint (BLB and Elpenor), and tables comparing John 7:29; 8:28 and 14:10 in the NET and KJV follow. 

Numbers 32:23 (Tanakh)

Numbers 32:23 (KJV)

Numbers 32:23 (NET)

But if ye will not do so, behold, ye have sinned against HaShem; and know ye your sin which will find you. But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out. “But if you do not do this, then look, you will have sinned against the Lord.  And know that your sin will find you out.

Numbers 32:23 (Septuagint BLB)

Numbers 32:23 (Septuagint Elpenor)

ἐὰν δὲ μὴ ποιήσητε οὕτως ἁμαρτήσεσθε ἔναντι κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν ὅταν ὑμᾶς καταλάβῃ τὰ κακά ἐὰν δὲ μὴ ποιήσητε οὕτως, ἁμαρτήσεσθε ἔναντι Κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν, ὅταν ὑμᾶς καταλάβῃ τὰ κακά

Numbers 32:23 (NETS)

Numbers 32:23 (English Elpenor)

But if you will not do so, you will sin against the Lord, and you will know your sin when misfortunes overtake you. But if ye will not do so, ye will sin against the Lord; and ye shall know your sin, when afflictions shall come upon you.

John 7:29 (NET)

John 7:29 (KJV)

but I know him because I have come from him and he sent me.” But I know him: for I am from him, and he hath sent me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐγὼ οἶδα αὐτόν, ὅτι παρ᾿ αὐτοῦ εἰμι κακεῖνος με ἀπέστειλεν εγω δε οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν εγω οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν

John 8:28 (NET)

John 8:28 (KJV)

Then Jesus said, “When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἶπεν οὖν [αὐτοῖς] ὁ Ἰησοῦς· ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾿ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξεν με ὁ πατὴρ ταῦτα λαλῶ ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω

John 14:10 (NET)

John 14:10 (KJV)

Do you not believe that I am in the Father, and the Father is in me?  The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ρήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ᾿ ἐμαυτοῦ οὐ λαλῶ, ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα

[1] Numbers 32:23b (NET)

[2] Romans 2:22a (NET)

[3]The Christ-Controlled Life,” by Bill Bright

[4] John 12:24 (NET)

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

[6] The Stephanus Textus Receptus had the conjunction δε here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had μου following Father (KJV: my).  The NET parallel Greek text and NA28 did not.

[8] John 8:28 (NET)

[9] John 8:42 (NET)

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

[11] The Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: he) preceding performs (KJV: doeth).  The NET parallel Greek text and NA28 did not.

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

[13] John 14:10 (NET)

[14] John 14:10b (KJV)

[15] Galatians 2:20b (KJV)