Who Am I? Part 12

Posted on January 26, 2021 by admin

Jesus said, I always do those things that please him^[1] (literally: “I the pleasing things do always”).

“How?” I ask. I couldn’t even say, “I always lie.”

The Father that dwelleth in me, he doeth the works,^[2] Jesus replied.

But I say, Paul wrote, live by the Spirit and you will not carry out the desires of the flesh.^[3]

I’ve written that I became an atheist during my prodigal years. That is technically correct according to the definition that pops up in Google: “a person who disbelieves or lacks belief in the existence of God or gods.” I stopped believing in my god of punishment for a few years, and I certainly didn’t believe in the existence of any other gods. But I was by no means a practicing atheist.

To become a practicing atheist is at least as difficult as becoming a do-it-yourself-Christian. Atheists exist in a world where God the Father is making Jesus’ enemies a footstool for [his] feet;^[4] God the Holy Spirit is proving the world wrong concerning sin and righteousness and judgment;^[5] and God the Son promised to draw all…to myself.^[6] The practicing atheist must be ever-vigilant to withstand his relentless love while striving to make this world the place where the omnipresent God is not. The atheist philosopher Friedrich Nietzsche lamented, “I am afraid we are not rid of God because we still have faith in grammar.”^[7]

It’s probably more meaningful to say that my free will became relatively unfettered from God for a time. Since I didn’t study the Bible in English, much less in Greek, I didn’t know anything about ἀπ᾿ ἐμαυτοῦ. I didn’t see the connection between ἀπ᾿ ἐμαυτοῦ and θέλημα. I was clueless that the noun θέλημα related to the verb θέλω: “I want.” But with my own free will relatively unfettered from God I was about to get a crash course in I want.

The following Gospel harmony provides a glimpse into Jesus’ free will as I want:

Matthew 26:36-39a (NET)	Mark 14:32-35 (NET)	Luke 22:39-41 (NET)	John 18:1 (NET)
			When he had said these things (John 13:31-17:26),
Then Jesus went with them	Then they went	Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the^[8] disciples followed him.	Jesus went out with his disciples
			across the^[9] Kidron Valley. There was an orchard there,
to a place called Gethsemane,^[10]	to a place called Gethsemane,^[11]
		When he came to the place,
			and he and his disciples went into it.
and he said to the disciples,	and Jesus said to his disciples,	he said to them,
“Sit here while I go over there and pray.”	“Sit here while I pray.”
		“Pray that you will not fall into temptation.”
He took with him Peter and the two sons of Zebedee, and he became anguished and distressed. Then he^[12] said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”	He took Peter, James,^[13] and John^[14] with him,^[15] and became very troubled and distressed. He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”
Going a little farther, he threw himself down with his face to the ground and prayed,	Going a little farther, he threw^[16] himself to the ground and prayed	He went away from them about a stone’s throw, knelt down, and prayed,
	that if it were possible the hour would pass from him.

Jesus’ will here, what He wanted, was not to be tortured to death. My Father, if possible, let this cup pass^[17] from me!^[18] He prayed according to Matthew’s Gospel narrative. Abba, Father, all things are possible for you, Mark’s Gospel narrative clarified. Take this cup away from me.^[19] This is perfectly intelligible to me.

I want to live, not to die. If I must die, I want that death to be as easy as possible. Viewed this way Jesus’ expressed a fundamental aspect of the human will. But viewed in the context of his own life and words, I get a very different picture. He had already stated quite publicly (John 12:27, 28a NET):

“Now my soul is greatly distressed. And what should I say? ‘Father, deliver me from this hour’? No, but for this very reason I have come to this hour. Father, glorify your name.”

And then privately, alone in prayer with his Father, He did exactly that: He prayed that if it were possible the hour would pass from him.^[20] This is so pathetically human I can hear the pre-echo of Paul’s lament: Wretched man that I am! Who will rescue me from this body of death?^[21] Jesus’ prayer was more nuanced, however, than I’ve made it seem. His free will was more constrained by the will of his Father.

Matthew 26:39b (NET)	Mark 14:36 (NET)	Luke 22:42 (NET)
	He said,
“My Father, if possible,	“Abba, Father, all things are possible for you.
		“Father, if you are willing,
let this cup pass from me! Yet not what I will, but what you will.”	Take this cup away from me. Yet not what I will, but what you will.”	take this cup away^[22] from me. Yet not my will but yours be done.”

Jesus’ will was subordinate to his Father’s will (letter C of the throne diagram). Father, if you are willing (εἰ βούλει), He prayed before his request in Luke’s Gospel narrative. Yet not my will (πλὴν μὴ τὸ θέλημα μου), followed his request, but yours be done (ἀλλὰ τὸ σὸν γινέσθω). Matthew’s and Mark’s Gospel narratives had the following after Jesus’ request:

Matthew 26:39c (NET)	Mark 14:36c (NET)
Yet not what I will, but what you will.	Yet not what I will, but what you will.
Matthew 26:39c (NET Parallel Greek)	Mark 14:36c (NET Parallel Greek)
πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ	ἀλλ᾿ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ

Though I didn’t study the Bible, this story was unavoidable as Easter approached. I don’t recall it being presented as a Gospel harmony. We were Protestant. Visual aids were not generally used upstairs in gownup church. I do remember flipping back and forth between Gospel accounts during sermons. That’s how I knew they “needed” harmonizing.

As a boy I found it embarrassing, even a little disconcerting, how much Jesus feared death. I’m sure preachers tried to explain how it wasn’t a fear of death, but that just seemed like a cover for their own embarrassment over Jesus’ lack of machismo. Besides, Jesus was so perfect, it was all going to work out okay in the end—for Him. What follows always seemed like the point of the story to me.

Matthew 26:40, 41 (NET)	Mark 14:37, 38 (NET)
Then he came to the disciples and found them sleeping. He said to Peter,	Then he came and found them sleeping, and said to Peter,
	“Simon, are you sleeping?
“So, couldn’t you stay awake with me for one hour? Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”	Couldn’t you stay awake for one hour? Stay awake and pray that you will not fall^[23] into temptation. The spirit is willing, but the flesh is weak.”

I thought I needed to be stronger than Peter and the other disciples, stronger even than Jesus perhaps:

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on”;^[24]

[Jesus] did not need anyone to testify about man, for he knew what was in man.^[25] For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.^[26] But I missed completely that when Jesus said, The spirit is willing, but the flesh is weak, He referred primarily to Himself. He wasn’t chiding his disciples so much as empathizing with them, as he continued to wrestle in prayer with the weakness of his own flesh.

Matthew 26:42 (NET)	Mark 14:39 (NET)	Luke 22:43 ,44 (NET)
He went away a second time and prayed,	He went away again and prayed the same thing.
		Then an angel from heaven appeared to him and strengthened him. And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.
“My Father, if this cup^[27] cannot be taken away^[28] unless I drink it, your will must be done.”

An argument could be made that the angel from heaven didn’t appear until Jesus’ third prayer session. I placed this appearance in the second because I know what comes next. We are taken from a scene of Jesus in anguish praying more earnestly with sweat…like drops of blood to a scene where Jesus is terrifyingly calm. These scenes are separated not by decades, nor years, not months, nor weeks, not even days: It was only a matter of moments before Jesus asked Peter and the other disciples: How then would the scriptures that say it must happen this way be fulfilled?^[29]

Despite my attempt to add a few moments here the angel may not have appeared before Jesus prayed: My Father, if this cup cannot be taken away unless I drink it, your will must be done. The clause your will must be done (γενηθήτω τὸ θέλημα σου) struck me as I consider free will in general and Jesus’ free will in particular. The subject, your will, is τὸ θέλημα σου. The NET translators chose must be done for the verb γενηθήτω, a passive imperative form of γίνομαι. I laughed out loud at a passive imperative.

It was clear that must was intended to convey the imperative aspect and be done the passive aspect. But I couldn’t grasp whether the imperative aspect should hold sway (your will must be done by me), or the passive aspect (your will must be done to me). Gary Gagliardi’s insight on Christ’s Words — The Mysteries of Jesus’s Greek Revealed was helpful here:

The word translated as “be” means “to become,” that is, to enter into a new state. In Greek, especially as used by Jesus, it is the opposite of “being,” which is existence in the current state. It is in a form that doesn’t exist in English, the 3rd person command in the passive. In translation a 3rd person command is usually translated with a leading “let”, so “let your.”

Mr. Gagliardi’s translation, “let your desire come into being,” seemed like a perfect solution until I tried to make it more concrete with a simpler command: one in authority says, “I want you to wash the dishes.” “Let your desire come into being,” rings true if the one under authority says it on the way to washing the dishes. But if the one under authority simply stands there, or sits there, and says, “Let your desire come into being,” I have a fairly practical demonstration of James’ maxim (James 2:17 KJV):

Even so faith, if it hath not works, is dead, being alone.

The translation alone for the Greek word ἑαυτήν (NET: itself) seems to strengthen the connection to a later statement: You see^[30] that a person is justified by works and not by faith alone (μόνον, a form of μόνος; KJV: only).^[31] Jesus presented this same issue to the chief priests and elders of the people as a question (Matthew 21:28-31a NET):

What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today’ [Table]. The boy answered, ‘I will (θέλω) not.’ But later he had a change of heart and went. The father went to the other son and said the same thing. This boy answered, ‘I will, sir (ἐγώ, κύριε),’ but did not go. Which of the two did (ἐποίησεν, a form of ποιέω) his father’s will (θέλημα) [Table]?

The works are so integrated into the faith we would probably call it faithworks if we were physicists. But who does these faithworks? Do I do them as continuous acts of my own free will or do they come from God? I expressed my current bias clearly at the beginning of this essay: The Father that dwelleth in me, Jesus said, he doeth the works.^[32]

The scene of Jesus’ anguish in prayer continued:

Matthew 26:43-46 (NET)	Mark 14:40-42 (NET)	Luke 22:45, 46 (NET)
		When he got up from prayer,
He came again and found^[33] them sleeping;	When he came^[34] again he found them sleeping;	he came to the disciples and found them sleeping,
		exhausted from grief.
they could not keep their eyes open.	they could not keep their eyes open.^[35]
.	And they did not know what to tell him.
		So he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!”
So leaving them again, he went away and prayed for the third time, saying the same thing once more.^[36]
Then he came to the^[37] disciples and said to them, “Are you still sleeping and resting?	He came a third time and said to them, “Are you still sleeping and resting?
	Enough of that!
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. Get up, let us go. Look! My betrayer is approaching!”	The hour has come. Look, the Son of Man is betrayed into the hands of sinners. Get up, let us go. Look! My betrayer is approaching!”

And that abruptly we are in a new scene: Jesus is back, large and in charge, and terrifyingly calm. It is probably time to call terrifyingly calm what it actually is: the peace (εἰρήνη) of God that surpasses all understanding,^[38] an aspect of the fruit of the Spirit. Jesus, strengthened by an angel from heaven, prayed in anguish as the human response exemplified by his disciples was to sleep. Jesus exhibited the peace of God that surpasses all understanding when the human response exemplified by his disciples was fight (Matthew 26:51-54; Mark 14:47-49; Luke 22:49-52; John 18:10, 11) or flight (Matthew 26:56; Mark 14:50-52).

It becomes more and more impossible for me to believe that Jesus subordinated his will—“I want not to be tortured to death”—to his Father’s will by an act of his own free will, which was—“I want not to be tortured to death” at that moment. The apparent choices, willpower or the indwelling Spirit of God, are listed in a tabular form:

Willpower

The Indwelling Spirit of God

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on”;

The Father that dwelleth in me, he doeth the works.

But that’s Jesus. What about me? For it is God which worketh in you, Paul wrote to those who believe Jesus, both to will and to do of his good pleasure.^[39]

The Greek word translated worketh is ἐνεργῶν (a form of ἐνεργέω). The word translated to will is θέλειν (a form of θέλω). And the word translated to do is ἐνεργεῖν (another form of ἐνεργέω).

To conclude I’ll consider the passive imperative γενηθήτω again, not as a bad joke but as a source of real insight. I’m more confident that your will must be done by the Father that dwelleth in me, he doeth the works. But there is an aspect of your will must be done to me as well here:

Matthew 26:45b, 46 (NET)	Mark 14:41b, 42 (NET)
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”	The hour has come. Look, the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”

The Greek word translated betrayed is παραδίδοται (a form of παραδίδωμι). The same word was translated will be handed over when Jesus told his disciples, You know that after two days the Passover is coming, and the Son of Man will be handed over (παραδίδοται) to be crucified.^[40] It was translated is delivered in the KJV when Jesus taught his disciples, and said unto them, The Son of man is delivered (παραδίδοται) into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third^[41] day.^[42]

Though the emphasis above may be on the betrayer (παραδιδούς, another form of παραδίδωμι) Judas Iscariot, Jesus was handed over and delivered by God the Father long before Judas was born: How then would the scriptures that say it must happen this way be fulfilled?^[43] For God so loved the world, that he gave his only begotten (μονογενῆ, a form of μονογενής) Son, that whosoever believeth in him should not perish, but have everlasting life.^[44] Yet none of this was contrary to Jesus’ own free will (John 10:17, 18 NET).

This is why the Father loves me—because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. ^[45] 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.

This leads me to a third aspect: your will must be done through me. Whether this aspect is implicit in the passive imperative γενηθήτω or not, it is revealed in this story. These three aspects are difficult for me to hold in my mind simultaneously as one whole (not unlike the nine aspects of the fruit of the Spirit). Those who believe have God’s promise to guide us through this and every faithwork.

Masoretic Text		Septuagint
Isaiah 55:10, 11 (Tanakh)	Isaiah 55:10, 11 (NET)	Isaiah 55:10, 11 (NETS)	Isaiah 55:10, 11 (English Elpenor)
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:	The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.	For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food,	For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.	In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.”	so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed (ἠθέλησα) is fulfilled, and I will prosper your ways and my commandments.	so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed (ἠθέλησα) shall have been accomplished; and I will make thy^[46] ways prosperous, and [will effect] my commands.

Tables comparing Isaiah 55:10 and 55:11 in the Tanakh, KJV and NET, and comparing Isaiah 55:10 and 55:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:36; 26:38, 39; Mark 14:32, 33; 14:35; Luke 22:39; John 18:1; Luke 22:42; Mark 14:38; Matthew 26:42; James 2:24; Matthew 26:43-45; Mark 14:40 and 9:31 in the NET and KJV follow.

Isaiah 55:10 (Tanakh)	Isaiah 55:10 (KJV)	Isaiah 55:10 (NET)
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:	For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:	The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.

Isaiah 55:10 (Septuagint BLB)	Isaiah 55:10 (Septuagint Elpenor)
ὡς γὰρ ἐὰν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ ἕως ἂν μεθύσῃ τὴν γῆν καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν	ὡς γὰρ ἂν καταβῇ ὁ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείραντι καὶ ἄρτον εἰς βρῶσιν
Isaiah 55:10 (NETS)	Isaiah 55:10 (English Elpenor)
For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food,	For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:

Isaiah 55:11 (Tanakh)	Isaiah 55:11 (KJV)	Isaiah 55:11 (NET)
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.	So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.	In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.”

Isaiah 55:11 (Septuagint BLB)	Isaiah 55:11 (Septuagint Elpenor)
οὕτως ἔσται τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου οὐ μὴ ἀποστραφῇ ἕως ἂν συντελεσθῇ ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς σου καὶ τὰ ἐντάλματά μου	οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς μου καὶ τὰ ἐντάλματά μου
Isaiah 55:11 (NETS)	Isaiah 55:11 (English Elpenor)
so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed is fulfilled, and I will prosper your ways and my commandments.	so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed shall have been accomplished; and I will make thy ways prosperous, and [will effect] my commands.

Matthew 26:36 (NET)	Matthew 26:36 (KJV)
Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”	Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τότε ἔρχεται μετ᾿ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς· καθίσατε αὐτοῦ ἕως [οὗ] ἀπελθὼν ἐκεῖ προσεύξωμαι	τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει	τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει

Matthew 26:38, 39 (NET)	Matthew 26:38, 39 (KJV)
Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”	Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐτοῖς· περίλυπος ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾿ ἐμοῦ	τοτε λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου	τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου

Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will.”

And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων· πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾿ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ	και προελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ	και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ

Mark 14:32, 33 (NET)	Mark 14:32, 33 (KJV)
Then they went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.”	And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· καθίσατε ὧδε ἕως προσεύξωμαι	και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι	και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι

He took Peter, James, and John with him, and became very troubled and distressed.

And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετ᾿ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν	και παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν	και παραλαμβανει τον πετρον και ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν

Mark 14:35 (NET)	Mark 14:35 (KJV)
Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.	And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾿ αὐτοῦ ἡ ὥρα	και προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα	και προσελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα

Luke 22:39 (NET)	Luke 22:39 (KJV)
Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him.	And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν, ἠκολούθησαν δὲ αὐτῷ \|καὶ\| οἱ μαθηταί	και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου	και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου

John 18:1 (NET)	John 18:1 (KJV)
When he had said these things, Jesus went out with his disciples across the Kidron Valley. There was an orchard there, and he and his disciples went into it.	When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου \|τοῦ\| Κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ	ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου	ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου

Luke 22:42 (NET)	Luke 22:42 (KJV)
“Father, if you are willing, take this cup away from me. Yet not my will but yours be done.”	Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγων· πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ· πλὴν μὴ τὸ θέλημα μου ἀλλὰ τὸ σὸν γινέσθω	λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω	λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω

Mark 14:38 (NET)	Mark 14:38 (KJV)
Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”	Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής	γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης	γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης

Matthew 26:42 (NET)	Matthew 26:42 (KJV)
He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.”	He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο \|λέγων\|· πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημα σου	παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου	παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου

James 2:24 (NET)	James 2:24 (KJV)
You see that a person is justified by works and not by faith alone.	Ye see then how that by works a man is justified, and not by faith only.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον	ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον	ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον

Matthew 26:43-45 (NET)	Matthew 26:43-45 (KJV)
He came again and found them sleeping; they could not keep their eyes open.	And he came and found them asleep again: for their eyes were heavy.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι	και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι	και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι

So leaving them again, he went away and prayed for the third time, saying the same thing once more.

And he left them, and went away again, and prayed the third time, saying the same words.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν	και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων	και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων

Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς· καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν	τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων	τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων

Mark 14:40 (NET)	Mark 14:40 (KJV)
When he came again he found them sleeping; they could not keep their eyes open. And they did not know what to tell him.	And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ	και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν	και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν

Mark 9:31 (NET)	Mark 9:31 (KJV)
for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. They will kill him, and after three days he will rise.”	For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν \|αὐτοῖς\| ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται	εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται	εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται

Who Am I? Part 13

Back to Psalm 22, Part 7

Back to Psalm 22, Part 8

Back to Romans, Part 17

Back to Romans, Part 18

Back to Adultery in the Prophets, Part 2

Back to The Lost Son of Perdition, Part 11

Back to Who Am I? Part 14

Back to αὐτοῦ and ἑαυτοῦ, Part 2

Back to Christ-Centered Preaching, Chapter 1

^[1] John 8:29b (NET)

^[2] John 14:10b (KJV)

^[3] Galatians 5:16 (NET)

^[4] Hebrews 1:13; Luke 20:43; Acts 2:35 (NET)

^[5] John 16:8 (NET)

^[6] John 12:32 (NET)

^[7] Quoted from “Nietzsche, Grammar & God,” by Timothy T.C. McGhee, on Timothy T. C. McGhee online.

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Geek text and NA²⁸ did not.

^[9] The NET parallel Greek text and NA²⁸ had the article τοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had των.

^[10] In the NET parallel Greek text and NA²⁸ Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

^[11] In the NET parallel Greek text and NA²⁸ Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

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

^[13] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the article τὸν preceding James. The Byzantine Majority Text did not.

^[14] The NET parallel Greek text and NA²⁸ had the article τὸν preceding John. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[15] The NET parallel Greek text and NA²⁸ had μετ᾿ αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθ εαυτου.

^[16] The NET parallel Greek text and NA²⁸ had ἔπιπτεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσεν (KJV: fell).

^[17] The NET parallel Greek text and NA²⁸ had παρελθάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρελθετω.

^[18] Matthew 26:39b (NET)

^[19] Mark 14:36a (NET)

^[20] Mark 14:35b (NET)

^[21] Romans 7:24 (NET)

^[22] The NET parallel Greek text and NA²⁸ had παρένεγκε here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρενεγκειν (KJV: remove).

^[23] The NET parallel Greek text and NA²⁸ had ἔλθητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθητε (KJV: ye enter).

^[24] If, Rudyard Kipling. This poem was a favorite admonition of my Dad’s.

^[25] John 2:25 (NET)

^[26] Hebrews 4:15 (NET)

^[27] The Stephanus Textus Receptus and Byzantine Majority Text had το ποτηριον here. The NET parallel Greek text and NA²⁸ did not.

^[28] The Stephanus Textus Receptus and Byzantine Majority Text had απ εμου (KJV: from me) following be taken away (KJV: pass away). The NET parallel Greek text and NA²⁸ did not.

^[29] Matthew 26:54 (NET)

^[30] The Stephanus Textus Receptus and Byzantine Majority Text had τοινυν (KJV: then) here. The NET parallel Greek text and NA²⁸ did not.

^[31] James 2:24 (NET)

^[32] John 14:10b (KJV)

^[33] The NET parallel Greek text and NA²⁸ had εὗρεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευρισκει.

^[34] The NET parallel Greek text and NA²⁸ had ἐλθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποστρεψας (KJV: when he returned).

^[35] The NET parallel Greek text and NA²⁸ had καταβαρυνόμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβαρημενοι (KJV: heavy).

^[36] The NET parallel Greek text and NA²⁸ had πάλιν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[37] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA²⁸ did not.

^[38] Philippians 4:7 (NET)

^[39] Philippians 2:13 (KJV) Table

^[40] Matthew 26:2 (NET)

^[41] The Stephanus Textus Receptus and Byzantine Majority Text had τη τριτη here, where the NET parallel Greek text and NA²⁸ had μετὰ τρεῖς (NET: after three).

^[42] Mark 9:31 (KJV)

^[43] Matthew 26:54 (NET)

^[44] John 3:16 (KJV) Table

^[45] Who Am I? Part 11

^[46] The Greek is μου here though the parallel English is thy.

A Shadow of the Good Things, Part 6

Posted on October 1, 2020 by admin

Another statement of sabbath law in Exodus follows:

Masoretic Text		Septuagint
Exodus 31:12, 13 (Tanakh)	Exodus 31:12, 13 (NET)	Exodus 31:12, 13 (NETS)	Exodus 31:12, 13 (English Elpenor)
And HaShem spoke unto Moses, saying:	The Lord (Yehovah, יהוה) said to Moses,	And the Lord (κύριος) spoke to Moyses, saying:	And the Lord (Κύριος) spoke to Moses, saying,
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths (שַׁבְּתֹתַ֖י), for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem (יְהֹוָ֖ה) who sanctify you.	“Tell the Israelites, ‘Surely you must keep my Sabbaths (shabbath, שבתתי), for it is a sign between me and you throughout your generations, that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you.	And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths (σάββατά)! For it is a sign with me and among you for your generations in order that you may know that I am the Lord (κύριος) who consecrates you.	Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths (σάββατά); [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord (Κύριος) that sanctifies you.

Yehovah (יְהֹוָ֖ה) was explicit about the purpose of the sabbaths He made for people: that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you.^[1] Paul wrote to believers in Colossae (Colossians 2:6-17 NET):

Therefore, just as you received Christ Jesus as Lord (κύριον, a form of κύριος), continue to live your lives in him, rooted and built up in him and firm in your faith just as you were taught, and overflowing^[2] with thankfulness. Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ. For in him all the fullness (πλήρωμα) of deity lives in bodily form, and you have been filled (πεπληρωμένοι, a form of πληρόω) in him, who is the head over every ruler and authority. In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly^[3] body, that is, through the circumcision done by Christ. Having been buried with him in baptism,^[4] you also have been raised with him through your faith in the power of God who raised him from the^[5] dead. And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you^[6] alive^[7] with him, having forgiven all your transgressions. He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross. Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.

Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days (σαββάτων, a form of σάββατον)—these are only the shadow of the things to come, but the reality is Christ [Table]!

The Greek word translated reality above was σῶμα (KJV: body): Christ is the body which cast the shadow.

I rely now on the Holy Spirit and his continuous infusion of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control to quash any impulse to rush out and indulge my favorite sin after reading: He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross.^[8]

It is extremely interesting to me that where the NET described a believer’s circumcision as the removal of the fleshly body because the NA²⁸ proposed τοῦ σώματος τῆς σαρκός as the more original text, the KJV described it as putting off the body of the sins of the flesh because the Stephanus Textus Receptus had του σωματος των αμαρτιων της σαρκος. Even if των αμαρτιων was added by a scribe, I doubt that Paul would take offense at this amplification.

He wrote to believers in Rome (Romans 6:1-4 NET):

What shall we say then? Are we to remain^[9] in sin so that grace may increase? Absolutely not! How can we who died to sin still live in it? 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.

The NET translators chose live above for two different Greek words. In—so we too may live a new life^[10]—live was περιπατήσωμεν (a form of περιπατέω) in Greek. And in—How can we who died to sin still live in it?^[11]—it was ζήσομεν (a form of ζάω). I don’t have any particular quarrel with translating περιπατήσωμεν live. But perhaps ζήσομεν in such close proximity could have been translated something like fester to capture the tone better: How can we who died to sin still fester in it?

What appears to be hung out there as a rhetorical question or lament in Paul’s letter to the Romans was actually answered quite succinctly in his letter to the Galatians: One will continue to fester in sin if one does not live (περιπατεῖτε, another form of περιπατέω) by the Spirit: But I say, live by the Spirit and you will not carry out the desires of the flesh.^[12]

The English translation—you will not carry out—is weaker here than the Greek: οὐ μὴ τελέσητε. The second person plural verb τελέσητε is an aorist subjunctive form of τελέω. So οὐ μὴ makes this clause a “Subjunctive of Emphatic Negation…the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.”^[13] So if I ever bring the sinful desires of the flesh to maturity or carry them out, I am not at that moment living by the Spirit.

It’s not a time to debate a point but to recalibrate my senses to become more accustomed and attuned to the Spirit of God (Romans 7:18-20 NET).

For I know that nothing good lives (οἰκεῖ, a form of οἰκέω) in me, that is, in my flesh. For I want to do the good, but I cannot^[14] do it. For I do not do the good I want, but^[15] 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^[16] sin that lives (οἰκοῦσα, another form of οἰκέω) in me.

Paul’s command—κρινέτω, translated do…let…judge, is an imperative form of κρίνω—do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days^[17] makes no sense to me on its surface. I don’t know how to stop religious people from making religious judgments about religious things. But if I understand κρινέτω here as rule, things begin to fall into place.

I have sinned. I have lived, walked, been led by the sin that lives in me rather than the Holy Spirit. That very moment when I need most of all to get back to living, walking, being led by Christ’s Spirit is the very moment religious people descend with their judgments. Should they refrain my own religious mind jabbers away at me with similar judgments. If I turn then to live, walk or be led by the judgments of religious people or my own religious mind, I have still not returned to live, walk, be led by the Spirit of God. I have refused to enter his rest.

The regulations in the law regarding food or drink, or in the matter of a feast, new moon, or Sabbath days…are only the shadow of the things to come, but the reality is Christ!^[18] A believer must be certain of this. The sabbath laws continued:

Masoretic Text		Septuagint
Exodus 31:14, 15 (Tanakh)	Exodus 31:14, 15 (NET)	Exodus 31:14, 15 (NETS)	Exodus 31:12, 13 (English Elpenor)
Ye shall keep the sabbath (הַשַּׁבָּ֔ת) therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.	So you must keep the Sabbath (shabbath, השבת), for it is holy for you. Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.	And you shall keep the sabbaths (σάββατα), because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people.	And ye shall keep the sabbaths (σάββατα), because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.
Six days shall work be done; but on the seventh day is a sabbath (שַׁבַּ֧ת) of solemn rest (שַׁבָּת֛וֹן), holy to HaShem; whosoever doeth any work in the sabbath (הַשַּׁבָּ֖ת) day, he shall surely be put to death.	Six days work may be done, but on the seventh day is a Sabbath (shabbath, שבת) of complete rest (shabbathown, שבתון), holy to the Lord; anyone who does work on the Sabbath (shabbath, השבת) day must surely be put to death.	For six days you shall do works, but on the seventh day there is sabbata (σάββατα), a rest (ἀνάπαυσις) holy to the Lord. Everyone who does work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death.	Six days thou shalt do works, but the seventh day is the sabbath (σάββατα), a holy rest (ἀνάπαυσις) to the Lord; every one who shall do a work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death.

A believer bullied by the fear of death into living by these sabbath regulations rather than the Holy Spirit not only exchanges the reality of Christ for a shadow but frustrates the purpose of the sabbath as revealed in the law: that ye may know that I am the Lord that sanctifies (ἁγιάζων, a form of ἁγιάζω) you.^[19] For indeed he who makes holy (ἁγιάζων, a form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin (ἐξ ἑνὸς πάντες; KJV: are all of one), and so he is not ashamed to call them brothers…^[20]

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives? Paul wrote believers in Rome (Romans 7:1-6 NET):

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.

In the Septuagint the Greek word translated rest in the description of the sabbath as a holy rest to the Lord was ἀνάπαυσις. I’ll conclude this essay with Jesus’ promise of ἀνάπαυσις (Matthew 11:28-30 NET):

Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω). Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.

Tables comparing Exodus 31:12; 31:13; 31:14 and 31:15 in the Tanakh, KJV and NET, and Exodus 31:12; 31:13; 31:14 and 31:15 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Colossians 2:7; 2:11-13; Romans 6:1 and 7:18-20 in the NET and KJV.

Exodus 31:12 (Tanakh)	Exodus 31:12 (KJV)	Exodus 31:12 (NET)
And HaShem spoke unto Moses, saying:	And the LORD spake unto Moses, saying,	The Lord said to Moses,

Exodus 31:12 (Septuagint BLB)	Exodus 31:12 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων
Exodus 31:12 (NETS)	Exodus 31:12 (English Elpenor)
And the Lord spoke to Moyses, saying:	And the Lord spoke to Moses, saying,

Exodus 31:13 (Tanakh)	Exodus 31:13 (KJV)	Exodus 31:13 (NET)
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem who sanctify you.	Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.	“Tell the Israelites, ‘Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you.

Exodus 31:13 (Septuagint BLB)	Exodus 31:13 (Septuagint Elpenor)
καὶ σὺ σύνταξον τοῗς υἱοῗς Ισραηλ λέγων ὁρᾶτε καὶ τὰ σάββατά μου φυλάξεσθε σημεῗόν ἐστιν παρ᾽ ἐμοὶ καὶ ἐν ὑμῗν εἰς τὰς γενεὰς ὑμῶν ἵνα γνῶτε ὅτι ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς	καὶ σὺ σύνταξον τοῖς υἱοῖς ᾿Ισραὴλ λέγων· ὁρᾶτε, καὶ τὰ σάββατά μου φυλάξεσθε· σημεῖόν ἐστι παρ᾿ ἐμοὶ καὶ ἐν ἐμοὶ εἰς τὰς γενεὰς ὑμῶν, ἵνα γνῶτε ὅτι ἐγὼ Κύριος ὁ ἁγιάζων ὑμᾶς
Exodus 31:13 (NETS)	Exodus 31:13 (English Elpenor)
And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths! For it is a sign with me and among you for your generations in order that you may know that I am the Lord who consecrates you.	Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths; [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord that sanctifies you.

Exodus 31:14 (Tanakh)	Exodus 31:14 (KJV)	Exodus 31:14 (NET)
Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.	Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.	So you must keep the Sabbath, for it is holy for you. Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.

Exodus 31:14 (Septuagint BLB)	Exodus 31:14 (Septuagint Elpenor)
καὶ φυλάξεσθε τὰ σάββατα ὅτι ἅγιον τοῦτό ἐστιν κυρίου ὑμῗν ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ	καὶ φυλάξεσθε τὰ σάββατα, ὅτι ἅγιον τοῦτό ἐστι Κυρίῳ ὑμῖν· ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται· πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ
Exodus 31:14 (NETS)	Exodus 31:14 (English Elpenor)
And you shall keep the sabbaths, because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people.	And ye shall keep the sabbaths, because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.

Exodus 31:15 (Tanakh)	Exodus 31:15 (KJV)	Exodus 31:15 (NET)
Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to HaShem; whosoever doeth any work in the sabbath day, he shall surely be put to death.	Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.	Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Exodus 31:15 (Septuagint BLB)	Exodus 31:15 (Septuagint Elpenor)
ἓξ ἡμέρας ποιήσεις ἔργα τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ θανάτῳ θανατωθήσεται	ἓξ ἡμέρας ποιήσεις ἔργα, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ· πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ, θανατωθήσεται
Exodus 31:15 (NETS)	Exodus 31:15 (English Elpenor)
For six days you shall do works, but on the seventh day there is sabbata, a rest holy to the Lord. Everyone who does work on the seventh day shall be put to death.	Six days thou shalt do works, but the seventh day is the sabbath, a holy rest to the Lord; every one who shall do a work on the seventh day shall be put to death.

Colossians 2:7 (NET)	Colossians 2:7 (KJV)
rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness.	Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες ἐν εὐχαριστίᾳ	ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια	ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια

Colossians 2:11-13 (NET)	Colossians 2:11-13 (KJV)
In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ.	In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ	εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου	εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου

Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead.

Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
συνταφέντες αὐτῷ ἐν τῷ \|βαπτισμῷ\|, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν	συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων	συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων

And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions.

And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα.	και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωποιησεν συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα	και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωοποιησεν υμας συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα

Romans 6:1 (NET)	Romans 6:1 (KJV)
What shall we say then? Are we to remain in sin so that grace may increase?	What shall we say then? Shall we continue in sin, that grace may abound?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ	τι ουν ερουμεν επιμενουμεν τη αμαρτια ινα η χαρις πλεοναση	τι ουν ερουμεν επιμενομεν τη αμαρτια ινα η χαρις πλεοναση

Romans 7:18-20 (NET)	Romans 7:18-20 (KJV)
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 know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω

For I do not do the good I want, but I do the very evil I do not want!

For the good that I would I do not: but the evil which I would not, that I do.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω	ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω	ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω

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

Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δὲ ὃ οὐ θέλω [ἐγὼ] τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία	ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια	ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια

A Shadow of the Good Things, Part 7

Back to Isaiah 53:10-12, Part 2

Back to Psalm 22, Part 5

Back to Fear – Deuteronomy, Part 16

Back to Who Am I? Part 12

Back to To Make Holy, Part 9

Back to Westworld, Part 3

Back to Westworld, Part 4

Back to The Book of Life, Part 1

Back to The New Covenant, Part 3

Back to Christianity, Part 2

Back to A Shadow of the Good Things, Part 8

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to A Shadow of the Good Things, Part 10

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Christ-Centered Preaching, Chapter 5

Back to Luke 8:22-56

Back to Exploration, Part 5

Back to Exploration, Part 6

^[1] Exodus 31:13b (NET)

^[2] The Stephanus Textus Receptus and Byzantine Majority Text had εν αυτη (KJV: therein) here. The NET parallel Greek text and NA²⁸ did not.

^[3] The Stephanus Textus Receptus and Byzantine Majority Text had των αμαρτιων (KJV: of the sins) between the body and the flesh. The NET parallel Greek text and NA²⁸ did not.

^[4] The NET parallel Greek text and NA²⁸ had βαπτισμῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαπτισματι.

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

^[6] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὑμᾶς here. The Stephanus Textus Receptus did not.

^[7] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had συνεζωοποίησεν here, where the Stephanus Textus Receptus had συνεζωποιησεν (KJV: hath he quickened).

^[8] Colossians 2:14 (NET)

^[9] The NET parallel Greek text and NA²⁸ had ἐπιμένωμεν here, where the Stephanus Textus Receptus had επιμενουμεν (KJV: Shall we continue) and the Byzantine Majority Text had επιμενομεν.

^[10] Romans 6:4b (NET)

^[11] Romans 6:2b (NET)

^[12] Galatians 5:16 (NET)

^[13] Justin Alfred, “EMPHATIC NEGATIONS IN BIBLICAL GREEK,” BLB Blog

^[14] The NET parallel Greek text and NA²⁸ had οὔ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω (KJV: I find not).

^[15] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[16] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[17] Colossians 2:16 (NET)

^[18] Colossians 2:16-17 (NET)

^[19] Exodus 31:13 (English Elpenor)

^[20] Hebrews 2:11 (NET)

Fear – Deuteronomy, Part 13

Posted on February 8, 2019 by admin

I’ve been considering y^ehôvâh’s fearful pronouncement: I punish (pâqad, פקד) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…^[1] By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish. While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.^[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.^[3] Though the fixation on punishment in Leviticus 18:25 is difficult for me to unravel, it hasn’t really dissuaded me from the idea that y^ehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.^[4]

Here I’ll focus on the first occurrence of ʽâvôn in Leviticus.

Leviticus 5:1 (Tanakh)	Leviticus 5:1 (NET)
And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;	“‘When a person sins (châṭâʼ, תחטא) in that he hears a public curse against one who fails to testify and he is a witness (he either [ʼô, או] saw or [ʼô, או] knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא) his punishment for iniquity (ʽâvôn, עונו).

I’ve written about this in another essay so I had intended to point that out here and move on. But with the NET online open to Leviticus 5 and the Hebrew text open in the right column I clicked on או at the beginning of verse 2 (Hebrew reads right to left). The occurrences of או lit up down the right column in Hebrew and their translations lit up down the left column in the English text of the NET. The highlighted instances of או seemed to bind the verses together. How did I decide that verse 1 could stand apart from the others? It was the only verse with then he will bear his punishment for iniquity (Tanakh: then he shall bear his iniquity).

It piqued my interest enough to study deeper so I looked at the Septuagint.

Leviticus 5:1 (Septuagint BLB)	Leviticus 5:1 (Septuagint Elpenor)
ἐὰν δὲ ψυχὴ ἁμάρτῃ καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ καὶ οὗτος μάρτυς ἢ ἑώρακεν ἢ σύνοιδεν ἐὰν μὴ ἀπαγγείλῃ λήμψεται τὴν ἁμαρτίαν	ΕΑΝ δὲ ψυχὴ ἁμάρτῃ, καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ, καὶ οὗτος μάρτυς, ἢ ἑώρακεν, ἢ σύνοιδεν, ἐὰν μὴ ἀπαγγείλῃ, λήψεται τὴν ἁμαρτίαν
Leviticus 5:1 (NETS)	Leviticus 5:1 (English Elpenor)
Now if a soul sins and hears a sound of oath-taking and he is a witness or has seen it or knows of it, if he does not report the matter, he will assume his guilt.	And if a soul sin, and hear the voice of swearing, and he is a witness or has seen or been conscious, if he do not report it, he shall bear his iniquity.

In the New English Translation of the Septuagint λήμψεται τὴν ἁμαρτίαν became “he will assume his guilt” (Elpenor: he shall bear his iniquity). Was it just another way of saying he is guilty?

Leviticus 5:2 (Tanakh)	Leviticus 5:2 (NET)
or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean;	Or (ʼô, או) when there is a person who touches anything ceremonially unclean, whether (ʼô, או) the carcass of an unclean wild animal, or (ʼô, או) the carcass of an unclean domesticated animal, or (ʼô, או) the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty (ʼâsham, ואשם);

As I completed the tables I noticed that the concept be guilty/is guilty (ʼâsham, ואשם) had disappeared from verse 2 of the Septuagint.

Leviticus 5:2 (Septuagint BLB)	Leviticus 5:2 (Septuagint Elpenor)
ἢ ψυχή ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου ἢ θνησιμαίου ἢ θηριαλώτου ἀκαθάρτου ἢ τῶν θνησιμαίων ἢ τῶν βδελυγμάτων τῶν ἀκαθάρτων ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων	ἡ ψυχὴ ἐκείνη, ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου, ἢ θηριαλώτου ἀκαθάρτου, ἢ τῶν θνησιμαίων βδελυγμάτων τῶν ἀκαθάρτων, ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων
Leviticus 5:2 (NETS)	Leviticus 5:2 (English Elpenor)
Or a soul who touches any unclean thing, whether a carcass or the kill of an unclean animal or unclean carcasses of abominations or the unclean carcasses of cattle	That soul which shall touch any unclean thing, or carcase, or [that which is] unclean being taken of beasts, or the dead bodies of abominable [reptiles] which are unclean, or carcases of unclean cattle,

But it had reappeared in verse 3 as πλημμελήσῃ, translated “should be in error” (NETS) or he shall have transgressed (Elpenor).

Leviticus 5:3 (Tanakh)	Leviticus 5:3 (NET)
or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty;	or (ʼô, או) when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם);

Leviticus 5:3 (Septuagint BLB)	Leviticus 5:3 (Septuagint Elpenor)
ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ ἧς ἂν ἁψάμενος μιανθῇ καὶ ἔλαθεν αὐτόν μετὰ τοῦτο δὲ γνῷ καὶ πλημμελήσῃ	ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου, ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ, ἧς ἂν ἁψάμενος μιανθῇ, καί ἔλαθεν αὐτόν, μετὰ τοῦτο δὲ γνῷ, καὶ πλημμελήσῃ
Leviticus 5:3 (NETS)	Leviticus 5:3 (English Elpenor)
or touches some uncleanness of a person, any of his uncleanness in which he be defiled by touching, and it escaped his notice, but later on comes to know it, and should be in error,	or should touch the uncleanness of a man, or whatever kind, which he may touch and be defiled by, and it should have escaped him, but afterwards he should know,– then he shall have transgressed.

It took a couple of day’s consideration or a couple of night’s sleep but finally the hunt was on. I was going to chase this rabbit. The first occurrence of אשמים (ʼâsham) was found in the mouths of Joseph’s (Genesis 37) brothers.

Genesis 42:21 (Tanakh)	Genesis 42:21 (NET)
And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’	They said to one another, “Surely we’re being punished (ʼâsham, אשמים) because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen. That is why this distress has come on us!”

Genesis 42:21 (Septuagint BLB)	Genesis 42:21 (Septuagint Elpenor)
καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ναί ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ ὅτε κατεδέετο ἡμῶν καὶ οὐκ εἰσηκούσαμεν αὐτοῦ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ θλῖψις αὕτη	καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ· ναί, ἐν ἁμαρτίαις γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν, ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ, ὅτε κατεδέετο ἡμῶν, καὶ οὐκ εἰσηκούσαμεν αὐτοῦ· καὶ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾿ ἡμᾶς ἡ θλῖψις αὕτη
Genesis 42:21 (NETS)	Genesis 42:21 (English Elpenor)
And each one said to his brother, “Indeed, for we are at fault concerning our brother, because we disregarded the affliction of his soul, when he pleaded with us, and we did not listen to him. This is why this affliction has come upon us.”	And each said to his brother, Yes, indeed, for we are in fault concerning our brother, when we disregarded the anguish of his soul, when he besought us, and we hearkened not to him; and therefore has this affliction come upon us.

The Greek words πλημμελήσῃ and ἁμαρτίᾳ seem like terminology compared to the richness of אשמים (ʼâsham) here. The reader doesn’t witness the distress (tsârâh, צרת; Septuagint: θλῖψιν, a form of θλίψις; NETS: “affliction,” Elpenor: anguish) of Joseph’s soul in the narrative of his kidnapping and sale into slavery (Genesis 37:23-28), nor hear when he cried…for mercy (chânan, בהתחננו; Septuagint: κατεδέετο, a form of καταδέω). Not until his brothers suffer the same distress (tsârâh, הצרה; Septuagint: θλῖψις; NETS and Elpenor: affliction) does the reader see and hear through their recollections.

They were falsely accused as spies by a governor (NET: ruler) in Egypt and imprisoned (Tanakh: put…into ward) until one of them returned from Canaan with their youngest brother Benjamin, to prove the truthfulness of their words (Genesis 42:5-17).

Genesis 42:18 (Tanakh)	Genesis 42:18 (NET)
And Joseph said unto them the third day. ‘This do, and live; for I fear G-d:	On the third day Joseph said to them, “Do as I say and you will live, for I fear (yârêʼ, ירא) God (ʼĕlôhı̂ym, האלהים).

Genesis 42:18 (Septuagint BLB)	Genesis 42:18 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ τοῦτο ποιήσατε καὶ ζήσεσθε τὸν θεὸν γὰρ ἐγὼ φοβοῦμαι	Εἶπε δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ· τοῦτο ποιήσατε καὶ ζήσεσθε, τὸν Θεὸν γὰρ ἐγὼ φοβοῦμαι
Genesis 42:18 (NETS)	Genesis 42:18 (English Elpenor)
Then on the third day he said to them, “Do this, and you will live, for I fear God.	And he said to them on the third day, This do, and ye shall live, for I fear God.

Out of reverence for האלהים (ʼĕlôhı̂ym), the Egyptian ruler reversed himself, allowing the brothers to return home with food for their families, all except one brother who would remain behind until the others brought their youngest brother Benjamin back to Egypt (Genesis 42:19, 20). On the journey home, one brother opened his sack of grain and found the money he had paid for it inside (Genesis 42:26, 27).

Genesis 42:28 (Tanakh)	Genesis 42:28 (NET)
And he said unto his brethren: ‘My money is restored; and, lo, it is even in my sack.’ And their heart failed them, and they turned trembling one to another, saying: ‘What is this that G-d hath done unto us?’	He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; they turned trembling to one another and said, “What in the world has God (ʼĕlôhı̂ym, אלהים) done to us?”

Genesis 42:28 (Septuagint BLB)	Genesis 42:28 (Septuagint Elpenor)
καὶ εἶπεν τοῖς ἀδελφοῖς αὐτοῦ ἀπεδόθη μοι τὸ ἀργύριον καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου καὶ ἐξέστη ἡ καρδία αὐτῶν καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν	καὶ εἶπε τοῖς ἀδελφοῖς αὐτοῦ· ἐπεδόθη μοι τὸ ἀργύριον, καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου, καὶ ἐξέστη ἡ καρδία αὐτῶν, καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες· τί τοῦτο ἐποίησεν ὁ Θεὸς ἡμῖν
Genesis 42:28 (NETS)	Genesis 42:28 (English Elpenor)
And he said to his brothers, “The money has been returned to me, and, look, this is in my bag!” And their heart was confounded, and they were mutually troubled, saying, “What is this that God has done to us?”	And he said to his brethren, My money has been restored to me, and behold this is in my sack. And their heart was wonder-struck, and they were troubled, saying one to another, What is this that God has done to us?

In their guilt they were suspicious of good as well as distress. I know what אלהים (ʼĕlôhı̂ym) was doing because Joseph explained it to them after Jacob’s death.

Genesis 50:20 (Tanakh)	Genesis 50:20 (NET)
And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive.	As for you, you meant to harm me, but God (ʼĕlôhı̂ym, אלהים) intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.

Genesis 50:20 (Septuagint BLB)	Genesis 50:20 (Septuagint Elpenor)
ὑμεῖς ἐβουλεύσασθε κατ᾽ ἐμοῦ εἰς πονηρά ὁ δὲ θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά ὅπως ἂν γενηθῇ ὡς σήμερον ἵνα διατραφῇ λαὸς πολύς	ὑμεῖς ἐβουλεύσασθε κατ᾿ ἐμοῦ εἰς πονηρά, ὁ δὲ Θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά, ὅπως ἂν γενηθῇ ὡς σήμερον καὶ τραφῇ λαὸς πολύς
Genesis 50:20 (NETS)	Genesis 50:20 (English Elpenor)
You deliberated against me for painful things, but God deliberated concerning me for good things in order that a numerous people might be sustained, that it might come to be as today.	Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed.

Joseph’s brothers couldn’t see this at the time. Frankly, I wonder if Joseph saw it yet. Or was it something the Holy Spirit revealed to him as he watched his brothers bear their iniquity? The brothers returned to their father Jacob and told him about their discomforting encounter with the Egyptian ruler (Genesis 42:29-34).

Genesis 42:35 (Tanakh)	Genesis 42:35 (NET)
And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack; and when they and their father saw their bundles of money, they were afraid.	When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid (yârêʼ, וייראו).

Genesis 42:35 (Septuagint BLB)	Genesis 42:35 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν καὶ ἐφοβήθησαν	ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν, καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν· καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν, καὶ ἐφοβήθησαν
Genesis 42:35 (NETS)	Genesis 42:35 (English Elpenor)
Now it came about as they were emptying their sacks that then each one’s bundle of money was in their sack. And they saw their bundles of money, they and their father, and they were afraid.	And it came to pass as they were emptying their sacks, there was each man’s bundle of money in his sack; and they and their father saw their bundles of money, and they were afraid.

In their guilt would they have been more or less afraid, I wonder, had they known that their distress was caused, not by God, but by the brother they had refused to hear when he cried out to them for mercy? I would be content to title this section “Joseph’s brothers bear their iniquity.” In fact, I would assume that bear his iniquity and be guilty in the same paragraph were essentially equivalent in any other kind of writing—any kind other than law.

Leviticus 4:13 (Tanakh)	Leviticus 4:13 (NET)
And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which HaShem hath commanded not to be done, and are guilty:	“‘If the whole congregation of Israel strays unintentionally and the matter is not noticed by the assembly, and they violate one of the Lord’s commandments, which must not be violated, so they become guilty (ʼâsham, ואשמו),

Leviticus 4:13 (Septuagint BLB)	Leviticus 4:13 (Septuagint Elpenor)
ἐὰν δὲ πᾶσα συναγωγὴ Ισραηλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσιν μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου ἣ οὐ ποιηθήσεται καὶ πλημμελήσωσιν	Εὰν δὲ πᾶσα συναγωγὴ ᾿Ισραὴλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσι μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ἣ οὐ ποιηθήσεται, καὶ πλημμελήσωσι
Leviticus 4:13 (NETS)	Leviticus 4:13 (English Elpenor)
But if the whole congregation of Israel acts in ignorance and the matter escapes the notice of the eyes of the congregation and they do one of any of the commandments of the Lord, which shall not be done, and they shall be in error	And if the whole congregation of Israel trespass ignorantly, and a thing should escape the notice of the congregation, and they should do one thing forbidden of any of the commands of the Lord, which ought not to be done, and should transgress:

Here the people are or become guilty before they were aware of what they had done. When they become aware of it there are things the people and the priest were to do to make atonement (Leviticus 4:14-21).

Leviticus 4:22 (Tanakh)	Leviticus 4:22 (NET)
When a ruler sinneth, and doeth through error any one of all the things which HaShem his G-d hath commanded not to be done, and is guilty:	“‘Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, and he pleads guilty (ʼâsham, ואשם),

Leviticus 4:22 (Septuagint BLB)	Leviticus 4:22 (Septuagint Elpenor)
ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου τοῦ θεοῦ αὐτῶν ἣ οὐ ποιηθήσεται ἀκουσίως καὶ ἁμάρτῃ καὶ πλημμελήσῃ	ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ, καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου τοῦ Θεοῦ αὐτοῦ, ἣ οὐ ποιηθήσεται, ἀκουσίως, καὶ ἁμάρτῃ καὶ πλημμελήσῃ
Leviticus 4:22 (NETS)	Leviticus 4:22 (English Elpenor)
But if he sins and does unintentionally one of any of the commandments of the Lord their God, which shall not be done, and sins and is in error	And if a ruler sin, and break one of all the commands of the Lord his God, [doing the thing] which ought not to be done, unwillingly, and shall sin and trespass

Here ואשם (ʼâsham) was translated καὶ ἁμάρτῃ καὶ πλημμελήσῃ, “and sins and is in error” (NETS), and shall sin and trespass (Englsh Elpenor). I can imagine at least the rabbis’ attempt to accommodate both a technical meaning—one is guilty of violation whether one perceives it or not—and the more expansive meaning—the whole impact knowledge of that guilt has on the one who receives it (or bears it)—simultaneously, though I might not have seen any of it in English translation apart from this study.

So where do I stand?

The brothers’ imprisonment for three days and Simeon’s (Genesis 42:24) longer incarceration certainly qualify as punishment. That punishment, however, came from Joseph, a ruler in Egypt, not God. I’m not insensitive to the question, who but God could orchestrate such a circumstance in real life? And I wonder if Joseph’s brothers would ever have recognized their guilt or borne their iniquity apart from this distress? So I can accept that a part of bearing one’s iniquity is accepting the punishment meted out by human authorities, pay the fine, do the time up to and including forfeiting one’s freedom or life. Paul wrote (Romans 13:1-7 NET):

Let every person be subject to the governing authorities. For there is no authority except by^[5] God’s appointment, and the authorities^[6] that exist have been instituted by God.^[7] So the person who resists such authority resists the ordinance of God, and those who resist will incur^[8] judgment (for rulers cause no fear for good^[9] conduct^[10] but for bad^[11]). Do you desire not to fear authority? Do good and you will receive its commendation because it is God’s servant for your well-being. But be afraid if you do wrong because government does not bear the sword for nothing. It is God’s servant to administer punishment (ὀργὴν, a form of ὀργή) on the person who does wrong. Therefore it is necessary to be in subjection, not only because of the wrath (ὀργὴν, a form of ὀργή) of the authorities but also because of your conscience. For this reason you also pay taxes, for the authorities are God’s servants devoted to governing. Pay^[12] everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

I don’t take this to mean that the punishment or wrath of these servants is necessarily just in an absolute sense or in my opinion. I consider the public curse the princes and elders enacted in the book of Ezra as an example.

Ezra 10:7, 8 (Tanakh)	Ezra 10:7, 8 (NET)
And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem [Table];	A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table].
and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity [Table].	Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles [Table].

Ezra 10:7 (Septuagint BLB) [Table ]	Esdras II 10:7 (Septuagint Elpenor)
καὶ παρήνεγκαν φωνὴν ἐν Ιουδα καὶ ἐν Ιερουσαλημ πᾶσιν τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς Ιερουσαλημ	καὶ παρήνεγκαν φωνὴν ἐν ᾿Ιούδᾳ καὶ ἐν ῾Ιερουσαλὴμ πᾶσι τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς ῾Ιερουαλήμ
Esdras II 10:7 (NETS)	Esdras II 10:7 (English Elpenor)
And they presented an utterance in Iouda and in Ierousalem to all sons of the exile that they should assemble in Ierousalem:	And they made proclamation throughout Juda and Jerusalem to all the children of the captivity, that they should assemble at Jerusalem, [saying],

Ezra 10:8 (Septuagint BLB) [Table ]	Esdras II 10:8 (Septuagint Elpenor)
καὶ πᾶς ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας	πᾶς, ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας, ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων, ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας
Esdras II 10:8 (NETS)	Esdras II 10:8 (English Elpenor)
“Anyone who does not come within three days, as the council of the rulers and the elders demands—all his property will be anathematized, and he himself banned from the assembly of the exile.”	Every one who shall not arrive within three days, as [is] the counsel of the rulers and the elders, all his substance shall be forfeited, and he shall be separated from the congregation of the captivity.

I was educated in public schools in the United States of America from the late fifties through the early seventies, taught that government of, by and for the people was predicated on limiting the power of authorities over the people. The dictatorships of the twentieth century were considered anachronistic aberrations not counter trends to the relatively ineffective governance of a free society. So this proclamation sounds fascist to me, though the law—he shall bear his iniquity—would uphold it as I am currently understanding the law. What the laws do not record is what might become of the man who in good conscience could not divorce his foreign wife, suffered the loss of his property and wandered in exile from Israel.

The religious mind wants to believe that such a man is forever doomed. But the religious mind is itself barely a step removed from atheism. It may well call someone or something god, but believes wholeheartedly that it’s god functions only through it’s systems of control, systems which must be maintained at all costs (John 11:45-50). It is unwilling to believe that a man wandering from the faith, so to speak, of his native religious system—like Abram (Genesis 12:1-25:11), Isaac (Genesis 26:1-27:46) or Jacob (Genesis 28:1-35:29) for example (even Hagar [Genesis 21:1-21])—could possibly encounter a true and living God full of mercy and grace for those who seek Him. And it has no conception of what might become of a foreign-born wife impacted by his mercy and grace.

And here my religious mind is screaming: How could anyone be expected to figure all this out?! Frankly, those who have received Jesus are not required to understand. We are required (Romans 8:12-17) to live by the Spirit and [we] will not carry out the desires of the flesh.^[13] For the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law.^[14]

Tables of Leviticus 5:4 and 5:5 that I used to write this essay follow, along with tables comparing Romans 13:1-3 and 13:7 in the KJV and NET.

Leviticus 5:4 (Tanakh)

Leviticus 5:4 (NET)

or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things;

or (ʼô, או) when a person swears an oath, speaking thoughtlessly (bâṭâʼ, לבטא) with his lips, whether to do evil or (ʼô, או) to do good, with regard to anything which the individual might speak thoughtlessly (bâṭâʼ, יבטא) in an oath, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם) with regard to one of these oaths –

Leviticus 5:4 (Septuagint BLB)	Leviticus 5:4 (Septuagint Elpenor)
ἢ ψυχή ἡ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσιν κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾽ ὅρκου καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν καὶ οὗτος γνῷ καὶ ἁμάρτῃ ἕν τι τούτων	ἡ ψυχή, ἣ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσι κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα, ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾿ ὅρκου, καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν, καὶ οὗτος γνῷ, καὶ ἁμάρτῃ ἕν τι τούτων
Leviticus 5:4 (NETS)	Leviticus 5:4 (English Elpenor)
or a soul who swears, determining with his lips to do evil or to do good, in any way that the person may speak forcefully by an oath, and if it escapes the notice of his eyes and if he comes to know it and should sin in any one of these,	That unrighteous soul, which determines with his lips to do evil or to do good according to whatsoever a man may determine with an oath, and it shall have escaped his notice, and he shall [afterwards] know [it], and [so] he should sin in some one of these things:

Leviticus 5:5 (Tanakh)	Leviticus 5:5 (NET)
and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned;	when an individual becomes guilty (ʼâsham, יאשם) with regard to one of these things he must confess how he has sinned (châṭâʼ, חטא),

Leviticus 5:5 (Septuagint BLB)	Leviticus 5:5 (Septuagint Elpenor)
καὶ ἐξαγορεύσει τὴν ἁμαρτίαν περὶ ὧν ἡμάρτηκεν κατ᾽ αὐτῆς	καὶ ἐξαγορεύσει τὴν ἁμαρτίαν, περὶ ὧν ἡμάρτηκε κατ᾿ αὐτῆς
Leviticus 5:5 (NETS)	Leviticus 5:5 (English Elpenor)
then he shall declare his sin concerning the things in which he has sinned.	— then shall he declare his sin in the things wherein he has sinned by that sin.

Romans 13:1-3 (NET)	Romans 13:1-3 (KJV)
Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God.	Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν	πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη απο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν	πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη υπο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν

So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment

Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται	ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται	ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται

(for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation

For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
(οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν· τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς	οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης	οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης

Romans 13:7 (NET)	Romans 13:7 (KJV)
Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.	Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν	αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην	αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην

Fear – Deuteronomy, Part 14

^[1] Deuteronomy 5:9b (NET)

^[2] Exodus 32:34b (NET)

^[3] Fear – Deuteronomy, Part 9

^[4] Romans 11:32b (NET)

^[5] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὑπὸ here, where the Stephanus Textus Receptus had απο (KJV: of).

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had εξουσιαι here. The NET parallel Greek text and NA²⁸ did not.

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding God. The NET parallel Greek text and NA²⁸ did not.

^[8] The NET parallel Greek text and NA²⁸ had λήμψονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψονται (KJV: receive).

^[9] The NET parallel Greek text and NA²⁸ had τῷ ἀγαθῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των αγαθων, the genitive plural forms.

^[10] The NET parallel Greek text and NA²⁸ had ἔργῳ, the dative singular form, here, where the Stephanus Textus Receptus and Byzantine Majority Text had εργων, the genitive plural form (KJV: works).

^[11] The NET parallel Greek text and NA²⁸ had τῷ κακῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των κακων, the genitive plural forms.

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had ουν following Pay (KJV: therefore). The NET parallel Greek text and NA²⁸ did not.

^[13] Galatians 5:16 (NET)

^[14] Galatians 5:23, 24 (NET) Table

Atonement, Part 4

Posted on August 26, 2018 by admin

I’ll continue to consider y^ehôvâh’s (יהוה) instruction to Moses: They^[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.^[2] The atonement of Aaron and his sons continued:

Exodus 29:10-14 (NET)	Leviticus 8:14-17 (NET)
You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put their hands on the head of the bull.	Then [Moses] brought near the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull and Aaron and his sons laid their hands on the head of the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull,
You are to kill the bull before the Lord at the entrance to the tent of meeting	and he slaughtered it. Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, and he poured out the rest of the blood at the base of the altar and so consecrated (qâdash, ויקדשהו; Septuagint: ἡγίασεν, another form of ἁγιάζω) it to make atonement (kâphar, לכפר; Septuagint: ἐξιλάσασθαι, a form of ἐξιλάσκομαι) on it.
and take some of the blood of the bull and put it on the horns of the altar with your finger; all the rest of the blood you are to pour out at the base of the altar.
You are to take all the fat that covers the entrails, and the lobe that is above the liver, and the two kidneys and the fat that is on them, and burn them on the altar.	Then he took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, and Moses offered it all up in smoke on the altar,
But the meat of the bull, its skin, and its dung you are to burn up outside the camp. It is the purification offering (chaṭṭâʼâh, חטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία).	but the rest of the bull – its hide, its flesh, and its dung – he completely burned up outside the camp just as the Lord (y^ehôvâh, יהוה) had commanded Moses.

The sin offering bull was eaten by no one. The Hebrew word translated holy in the clause for they are holy was קדש (qôdesh). In the Septuagint קדש (qôdesh) was translated ἅγια (a form of ἅγιος).

But now Christ has come as the high priest of the good things to come.^[3] He passed through the greater and more perfect tent not made with hands, that is, not of this creation, and he entered once for all into the most holy place (ἅγια, a form of ἅγιος) not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.^[4]

The Greek word translated more perfect was τελειοτέρας (a form of τέλειος). Later in the same chapter the author located that more perfect tent beyond the phrase not of this creation (Hebrews 9:24-28 NET):

For Christ did not enter a sanctuary (ἅγια, a form of ἅγιος) made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God’s presence for us. And he did not enter to offer himself again and again, the way the high priest enters the sanctuary (ἅγια, a form of ἅγιος) year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. And just as people are appointed to die once, and then to face judgment, so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.

I got a little obsessed (See Table1 below) convincing myself that πολλῶν ἀνενεγκεῖν ἁμαρτίας (to bear the sins of many) was the referent of χωρὶς ἁμαρτίας, but did eventually come to the conclusion that not to bear sin was a better translation of χωρὶς ἁμαρτίας than the more literal without sin (KJV).^[5] The phrase to bear (ἀνενεγκεῖν, a form of ἀναφέρω) the sins of many was an allusion to Isaiah’s prophecy.

Isaiah 53:12 (NET)	Hebrews 9:28 (NET Parallel Greek)	Isaiah 53:12 (Septuagint)	Isaiah 53:12 (Tanakh)
…he lifted up the sin of many…	πολλῶν ἀνενεγκεῖν^[6] ἁμαρτίας	ἁμαρτίας πολλῶν ἀνήνεγκεν^[7]	…he bare the sin of many…

The Hebrew word translated ἀνήνεγκεν in the Septuagint was נשׁא (nâśâʼ), which brought me back to the long name of God: And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving (nâśâʼ, נשׁא; Septuagint: ἀφαιρῶν, a form of ἀφαιρέω) iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’^[8] The author of Hebrews concluded (Hebrews 10:15-18 NET):

And the Holy Spirit also witnesses to us, for after saying,^[9] “This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds,”^[10] then he says, “Their sins and their lawless deeds I will remember^[11] no longer.” Now where there is forgiveness of these, there is no longer any offering for sin.

Dear friends, we are God’s children now, John wrote, and what we will be has not yet been revealed. We know^[12] that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure.^[13] The Greek word translated purifies was ἁγνίζει (a form of ἁγνίζω). It had a very specific meaning. Now the Jewish feast of Passover was near, and many people went up to Jerusalem from the rural areas before the Passover to cleanse (ἁγνίσωσιν, another form of ἁγνίζω) themselves ritually.^[14]

There were rituals to perform. We have four men who have taken a vow, the brothers in Jerusalem instructed Paul, take them and purify (ἁγνίσθητι, another form of ἁγνίζω) yourself along with them and pay their expenses, so that they may have their heads shaved.^[15] Then Paul took the men the next day, and after he had purified (ἁγνισθείς, another form of ἁγνίζω) himself along with them, he went to the temple and gave notice of the completion of the days of purification (ἁγνισμοῦ, a form of ἁγνισμός), when the sacrifice would be offered for each of them.^[16] But I will strongly suggest that those rituals relate only tangentially to John’s use of ἁγνίζει above.

You have purified (ἡγνικότες, another form of ἁγνίζω) your souls by obeying (ὑπακοῇ, a form of ὑπακοή) the truth,^[17] Peter wrote. The Stephanus Textus Receptus and the Byzantine Majority Text had δια πνευματος here as well, translated through the Spirit (KJV). The clue John left that he meant something other than established ritual was καθώς ἐστιν (literally, “just as he is”), translated just as Jesus is pure. To walk just as Jesus walked is to be led by the Holy Spirit. For all who are led by the Spirit of God are the sons of God.^[18] But I say, live by the Spirit and you will not carry out the desires of the flesh.^[19]

John described a new covenant purification ritual, if you will, previously (1 John 1:8-2:2 NET):

If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we say we have not sinned, we make him a liar and his word is not in us. (My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Everyone who practices sin also practices lawlessness, John continued, indeed, sin is lawlessness. And you know that Jesus was revealed to take away sins,^[20] and in him there is no sin. Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.^[21] The Greek words translated practices above were not forms of πράσσω but forms of ποιέω. The one who [does] (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous.

The One who does righteousness is the Holy Spirit. He fills the new human born of God from above with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness^[22] and self-control.^[23] By his will we have been made holy^[24] through the offering of the body of Jesus Christ once for all.^[25] And the second point is like it: The “God of peace…will in fact do (ποιήσει, another form of ποιέω) this”:^[26] make you completely holy and [keep] your spirit and soul and body…entirely blameless at the coming of our Lord Jesus Christ^[27] because He is trustworthy (πιστὸς, a form of πιστός). I want to be one who [does] (ποιῶν, a form of ποιέω) the truth [who] comes to the light, so that it may be plainly evident that [my] deeds have been done in God.^[28]

The one who practices sin is of the devil, John continued, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. Everyone who has been fathered by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.^[29]

The one who [does] (ποιεῖ, another form of ποιέω) sin is of the devil. This is the old human: You were taught with reference to your former way of life to lay aside the old (παλαιὸν, a form of παλαιός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new (καινὸν, a form of καινός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who has been created in God’s image – in righteousness and holiness that comes from truth.^[30] So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.^[31]

Though the new human is not able to sin, because he has been fathered by God, at any given moment one born from above might revert to walking according to the flesh, the old human, sin personified (Romans 7:14-23; 8:1-4 NET):

For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. 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. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot^[32] 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.

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^[33] the law of sin that is in my members…

There is therefore now no condemnation for those who are in Christ Jesus.^[34] For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Endure your suffering as discipline,^[35] the author of Hebrews wrote. Actually, your suffering was added by the translators. The NET parallel Greek text and the Byzantine Majority Text began with εἰς. A more literal translation would be “Into (or, unto) discipline endure.” (The Stephanus Textus Receptus began with ει, translated If ye endure chastening.) What one endures unto discipline was clearer a few verses prior (Hebrews 12:3 NET):

Think of him who endured such opposition against himself^[36] by sinners, so that you may not grow weary in your souls and give up.

When I think of Jesus I think of others in opposition to Him, the sin in his own flesh was so marvelously controlled. The old human has been the most obvious, nearest and dearest sinner whose opposition has been mine to endure.

A table of the occurrences of χωρὶς in the New Testament and its translation in the NET and KJV, and nine tables comparing Hebrews 9:24-28; 1 John 3:2-9; Galatians 5:22-23; Hebrews 10:10; Romans 7:25; Romans 7:14-23; Romans 8:1-4; Hebrews 12:7 and 12:3 in the NET and KJV follow. I broke the latter tables when the NET parallel Greek text differed from the Stephanus Textus Receptus or the Byzantine Majority Text.

χωρὶς in the New Testament
Reference	Greek	NET	KJV
Matthew 13:34	χωρὶς παραβολῆς	without a parable	without a parable
Matthew 14:21	χωρὶς γυναικῶν	Not counting women	beside women
Matthew 15:38	χωρὶς παιδίων (NET) / χωρις γυναικων (Stephanus Textus Receptus)	Not counting children	beside women
Mark 4:34	χωρὶς δὲ παραβολῆς	without a parable	without a parable
Luke 6:49	χωρὶς θεμελίου	without a foundation	without a foundation
John 1:3	χωρὶς αὐτοῦ	apart from him	without him
John 15:5	χωρὶς ἐμοῦ	apart from me	without me
John 20:7	χωρὶς	by itself	by itself
Romans 3:21	χωρὶς νόμου	apart from the law	without the law
Romans 3:28	χωρὶς ἔργων νόμου	apart from the works of the law	without the deeds of the law
Romans 4:6	χωρὶς ἔργων	apart from works	without works
Romans 7:8	χωρὶς γὰρ νόμου	For apart from the law	For without the law
Romans 7:9	χωρὶς νόμου	apart from the law	without the law
Romans 10:14	χωρὶς κηρύσσοντος	without someone preaching	without a preacher
1 Corinthians 4:8	χωρὶς ἡμῶν	without us	without us
1 Corinthians 11:11	χωρὶς ἀνδρὸς (NET) / χωρὶς γυναικὸς (Stephanus Textus Receptus)	independent of man	without the woman
1 Corinthians 11:11	χωρὶς γυναικὸς (NET) / χωρὶς ἀνδρὸς (Stephanus Textus Receptus)	independent of woman	without the man
2 Corinthians 11:28	χωρὶς τῶν παρεκτὸς	Apart from other things	Beside those things that are without
2 Corinthians 12:3	χωρὶς τοῦ σώματος (NET) / εκτος του σωματος (Stephanus Textus Receptus)	apart from the body	out of the body
Ephesians 2:12	χωρὶς Χριστοῦ	without the Messiah	without Christ
Philippians 2:14	χωρὶς γογγυσμῶν	without grumbling	without murmurings
1 Timothy 2:8	χωρὶς ὀργῆς	without anger	without wrath
1 Timothy 5:21	χωρὶς προκρίματος	without prejudice	without preferring one before another
Philemon 1:14	χωρὶς δὲ τῆς σῆς γνώμης	However, without your consent	But without thy mind
Hebrews 4:15	χωρὶς ἁμαρτίας	yet without sin	yet without sin
Hebrews 7:7	χωρὶς δὲ πάσης ἀντιλογίας	Now without dispute	And without all contradiction
Hebrews 7:20	χωρὶς ὁρκωμοσίας^[37]	done without a sworn affirmation	without an oath
Hebrews 7:20	χωρὶς ὁρκωμοσίας^[37]	without a sworn affirmation	without an oath (verse 21)
Hebrews 9:7	χωρὶς αἵματος	without blood	without blood
Hebrews 9:18	οὐδὲ…χωρὶς αἵματος / ουδ…χωρις αιματος (Stephanus Textus Receptus)	with blood	neither…without blood
Hebrews 9:22	χωρὶς αἱματεκχυσίας	without the shedding of blood	without shedding of blood
Hebrews 9:28	χωρὶς ἁμαρτίας	not to bear sin	without sin
Hebrews 10:28	χωρὶς οἰκτιρμῶν	without mercy	without mercy
Hebrews 11:6	χωρὶς δὲ πίστεως	Now without faith	But without faith
Hebrews 11:40	μὴ χωρὶς ἡμῶν	together with us	without us…not
Hebrews 12:8	χωρίς ἐστε παιδείας	you do not experience discipline	be without chastisement
Hebrews 12:14	οὗ χωρὶς	for without it	without which
James 2:18	χωρὶς τῶν ἔργων	without works	without thy works
James 2:20	χωρὶς τῶν ἔργων	without works	without works
James 2:26	χωρὶς πνεύματος	without the spirit	without the spirit
James 2:26	χωρὶς ἔργων / χωρὶς τῶν ἔργων (Stephanus Textus Receptus)	without works	without works

Hebrews 9:24-28 (NET)	Hebrews 9:24-28 (KJV)
For Christ did not enter a sanctuary made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God’s presence for us.	For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾿ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων

And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,	Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.	For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται

And just as people are appointed to die once, and then to face judgment,	And as it is appointed unto men once to die, but after this the judgment:
so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.	So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.	ουτως ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν	ουτως και ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν

1 John 3:2-9 (NET)	1 John 3:2-9 (KJV)
Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is.	Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν	αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν	αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν

And everyone who has this hope focused on him purifies himself, just as Jesus is pure.	And every man that hath this hope in him purifieth himself, even as he is pure.
Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness.	Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin.	And ye know that he was manifested to take away our sins; and in him is no sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν	και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν	και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν

Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.	Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.	Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil.	He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.	Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Galatians 5:22, 23 (NET)	Galatians 5:22, 23 (KJV)
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,	But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
gentleness, and self-control. Against such things there is no law.	Meekness, temperance: against such there is no law.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πραΰτης ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος	πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος	πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος

Hebrews 10:10 (NET)	Hebrews 10:10 (KJV)
By his will we have been made holy through the offering of the body of Jesus Christ once for all.	By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ	εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος του ιησου χριστου εφαπαξ	εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος ιησου χριστου εφαπαξ

Romans 7:25 (NET)	Romans 7:25 (KJV)
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.	I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χάρις τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ῎Αρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοὶ_ δουλεύω νόμῳ θεοῦ τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας.	ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας	ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας

Romans 7:14-23 (NET)	Romans 7:14-23 (KJV)
For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin.	For we know that the law is spiritual: but I am carnal, sold under sin.
For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate.	For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
But if I do what I don’t want, I agree that the law is good.	If then I do that which I would not, I consent unto the law that it is good.
But now it is no longer me doing it, but sin that lives in me.	Now then it is no more I that do it, but sin that dwelleth in me.
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 know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω

For I do not do the good I want, but I do the very evil I do not want!	For the good that I would I do not: but the evil which I would not, that I do.
Now if I do what I do not want, it is no longer me doing it but sin that lives in me.	Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
So, I find the law that when I want to do good, evil is present with me.	I find then a law, that, when I would do good, evil is present with me.
For I delight in the law of God in my inner being.	For I delight in the law of God after the inward man:
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.	But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσιν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντα με \|ἐν\| τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με εν τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου

Romans 8:1-4 (NET)	Romans 8:1-4 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus.	There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.	For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,	For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.	That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Hebrews 12:7 (NET)	Hebrews 12:7 (KJV)
Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline?	If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός. τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ	ει παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ εστιν υιος ον ου παιδευει πατηρ	εις παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ υιος εστιν ον ου παιδευει πατηρ

Hebrews 12:3 (NET)	Hebrews 12:3 (KJV)
Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.	For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς \|ἑαυτὸν\| ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι	αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι	αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι

Atonement, Part 5

Back to Atonement, Part 6

Back to Atonement, Part 7

Back to Atonement, Part 8

Back to Atonement, Part 11

Back to Romans, Part 91

Back to Fear – Deuteronomy, Part 13

Back to A Monotonous Cycle Revisited, Part 2

Back to Who Am I? Part 9

Back to Hannah’s Prayer, Part 1

Back to Is Sin Less Than Sin? Part 2

Back to A Shadow of the Good Things, Part 1

Back to A Door of Hope, Part 1

Back to Romans, Part 92

Back to To Make Holy, Part 7

Back to Jedidiah, Part 5

Back to Father, Forgive Them – Part 6

Back to A Door of Hope, Part 2

Back to A Shadow of the Good Things, Part 2

Back to A Shadow of the Good Things, Part 4

Back to He Takes Away, Part 3

Back to A Monotonous Cycle Revisited, Part 4

Back to Isaiah 53:10-12, Part 1

Back to Patterns of Evidence: Exodus

Back to A Shadow of the Good Things, Part 7

Back to The New Covenant, Part 2

Back to The Book of Life, Part 1

Back to Christianity, Part 1

Back to Christianity, Part 2

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

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

^[2] Exodus 29:33 (NET)

^[3] The Greek word translated to come in the NET parallel Greek text was γενομένων (a form of γίνομαι). In the Stephanus Textus Receptus and the Byzantine Majority texts it was μελλοντων (a form of μέλλω). Table

^[4] Hebrews 9:11,12 (NET)

^[5] NET note (34): “Grk ‘without sin,’ but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.” My actual question was whether χωρὶς ἁμαρτίας (without sin) referred to those who eagerly await him. I didn’t discover anything that would allow me to propose that argument in the face of those who know Greek syntax better than I do.

^[6] A 2^nd aorist active infinitive form of the verb ἀναφέρω

^[7] An aorist active indicative 3^rd person singular form of the verb ἀναφέρω

^[8] Exodus 34:6, 7 (Tanakh)

^[9] The NET parallel Greek text had εἰρηκέναι here, a perfect active infinitive form of ῥέω according to the Koine Greek Lexicon (a form of ἐρέω according to BibleHub). The Stephanus Textus Receptus and Byzantine Majority Text had προειρηκεναι, a perfect active infinitive form of προερέω.

^[10] The NET parallel Greek text had διάνοιαν here, an accusative singular feminine form of διάνοια. The Stephanus Textus Receptus and Byzantine Majority Text had διανοιων, a genitive plural feminine form of διάνοια according to the Koine Greek Lexicon.

^[11] The NET parallel Greek text had μνησθήσομαι here, a form of μιμνήσκω in the indicative mood (though the word “μνησθήσομαι” in the parallel Greek text of the NET for Hebrews 10:17 highlights as, and links to, μνάομαι). The Stephanus Textus Receptus and Byzantine Majority Text had μνησθω, another form of μιμνήσκω in the subjunctive mood, the same as the Septuagint and the full quotation in Hebrews 8:11, 12.
In the Septuagint and the full quotation this is not an issue: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action” (from Subjunctive Mood). Isolated as it is in verse 17, however, μὴ μνησθω ἔτι would mean something like “I might remember no longer” while μὴ μνησθήσομαι ἔτι would translate “I will remember no longer.”

^[12] In the Stephanus Textus Receptus and the Byzantine Majority Text this clause began with δε (KJV: but). It is absent in the NET parallel Greek text.

^[13] 1 John 3:2, 3 (NET)

^[14] John 11:55 (NET)

^[15] Acts 21:23b, 24a (NET)

^[16] Acts 21:26 (NET)

^[17] 1 Peter 1:22a (NET)

^[18] Romans 8:14 (NET)

^[19] Galatians 5:16 (NET)

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had αμαρτιας ημων here (KJV: our sins). The NET parallel Greek text had simply αμαρτιας.

^[21] 1 John 3:4-7 (NET)

^[22] The NET parallel Greek text and NA²⁸ had πραΰτης here, which was also spelled πραοτης in the Stephanus Textus Receptus and Byzantine Majority Text.

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

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had οι here, which was absent from the NET parallel Greek text.

^[25] Hebrews 10:10 (NET)

^[26] 1 Thessalonians 5:24 (NET)

^[27] 1 Thessalonians 5:23 (NET)

^[28] John 3:21 (NET)

^[29] 1 John 3:8, 9 (NET)

^[30] Ephesians 4:22-24 (NET)

^[31] Romans 7:25b (NET)

^[32] The NET parallel Greek text had οὔ here where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω.

^[33] The NET parallel Greek text and Byzantine Majority Text had ἐν here where the Stephanus Textus Receptus did not.

^[34] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) while the NET parallel Greek text did not.

^[35] Hebrews 12:7a (NET)

^[36] The NET parallel Greek text had ἑαυτὸν here where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.

^[37] The second occurrence of χωρὶς ὁρκωμοσίας was in verse 21 of the Stephanus Textus Receptus and King James translation, while both were in verse 20 in the NET parallel Greek text and Byzantine Majority Text.

Romans, Part 76

Posted on June 4, 2016 by admin

Do not repay anyone evil for evil; consider what is good before all people.^[1] The words translated evil for evil are κακὸν ἀντὶ κακοῦ in Greek. Both κακὸν and κακοῦ are forms of κακός. Love is οὐ λογίζεται τὸ κακόν (literally, “not counting” or “not reckoning the evil”) Paul wrote believers in Corinth. Love is not resentful (NET), does not take into account a wrong suffered (NASB), keeps no record of wrongs (NIV), are a few English translations. Love does no wrong (κακὸν, a form of κακός) to a neighbor. Therefore love is the fulfillment of the law.^[2] So the love that is an aspect of the fruit of the Spirit (along with joy, peace, patience, etc.) fulfills μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες (literally, “no one evil against evil deliver”), part of the definition of love in Paul’s letter to the Romans, translated Do not repay anyone evil for evil in the NET.

The next clause, consider what is good before all people, while accurate mostly seems to me to have been toned down some to become a rule I might obey in my own strength. The word translated consider is προνοούμενοι (a form of προνοέω), “to perceive before, foresee” in the definition in the NET. In other words, demonstrate this foresight (apart from the Holy Spirit) at the very moment I am most offended at having been wronged (or burn in hell for all eternity). Have I belabored this point enough yet? And as I’ve said over and over, I belabor it mostly for my own benefit since I’m the one who seems most hell-bent on perceiving the Bible as a book of rules rather than as a Gospel of salvation!

The word translated good is καλὰ (a form of καλός). I’ve written elsewhere contrasting the beautiful good of Jesus to the pious good of religious people. You are the light of the world, Jesus said. A city located on a hill cannot be hidden. People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. In the same way, let your light shine before people, so that they can see your good (καλὰ, a form of καλός) deeds and give honor to your Father in heaven.^[3]

The Jewish leaders picked up rocks again to stone him to death. Jesus said to them, “I have shown you many good (καλὰ, a form of καλός) deeds from the Father. For which one of them are you going to stone me?” The Jewish leaders replied, “We are not going to stone you for a good (καλοῦ, another form of καλός) deed but for blasphemy, because you, a man, are claiming to be God.”^[4] It is probably worth noting that Jesus didn’t turn to Genesis 1:26 and say, “God said, ‘we will be made man.’” So the difficult (NET notes 84 and 85) answer recorded in John 10:34-36 may serve as circumstantial evidence for an early date for vowel points. But Jesus turned his listeners’ attention back toward his beautiful good deeds (John 10:37, 38 NET):

If I do not perform the deeds of my Father, do not believe me. But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.

Jesus’ beautiful good deeds recorded in John 1-9 are listed below:

2:1-11	Jesus turned water into wine after his host ran out of wine
2:14-22	Jesus cleansed the temple of thieves and profiteers
2:23	Other unspecified miraculous signs prompted many to believe in his Name
4:4-42	Jesus prophesied to a Samaritan woman
4:46-54	Jesus healed the son of the royal official of Capernaum
5:1-15	Jesus healed a disabled man who did not believe
6:1-15	Jesus fed more than 5,000 people, many of whom did not believe (John 6:26)
7:31	The preponderance of miraculous signs persuaded many
8:3-11	Jesus’ gracious answer to an angry mob dissuaded them from violence
9	Jesus healed a man born blind

I debated whether I considered the cleansing of the temple a beautiful or pious good, but decided that the worthiness of the goal overshadowed the violence of the act. I included John 8:3-11 because it is still in the text, it is beautiful, I believe it is true, and otherwise don’t have a dog in this fight (John 7:53 NET note 139). But this exercise put something into focus for me I hadn’t fully appreciated before. The religious minds of the religious leaders wanted to kill Jesus not so much for his words but for his beautiful good deeds which gave those words such weight with the people relative to their own teachings. “No one ever spoke^[5] like this man,”^[6] the officers excused themselves for failing to arrest Jesus.

The Holy Spirit does no miraculous signs through me, whether it is my disobedience, disbelief or that the people who raised me are correct that miraculous signs are no longer necessary because we have the New Testament. (I haven’t found the latter in the Bible myself.) Paul described a non-miraculous way to consider what is good before all people as it pertained to financial matters (2 Corinthians 8:18-21 NET):

And we are sending along with [Titus] the brother who is praised by all the churches for his work in spreading the gospel. In addition, this brother has also been chosen by the churches as our traveling companion as we administer this generous gift to the glory of the Lord himself and to show our readiness to help. We did this as a precaution so that no one should blame us in regard to this generous gift we are administering. For we are concerned (προνοοῦμεν, another form of προνοέω) about what is right (καλὰ, a form of καλός) not only before the Lord but also before men.

The sins of some people are obvious, Paul wrote Timothy, going before them into judgment, but for others, they show up later. Similarly good (καλὰ, a form of καλός) works are also obvious, and the ones that are not cannot remain hidden.^[7] And he contrasted beautiful good deeds with those which are not for Titus.

Beautiful Good Deeds

Those Which Are Not

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good (καλῶν, another form of καλός) works. These things are good (καλὰ, a form of καλός) and beneficial for all people.

Titus 3:8 (NET) Table

But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty.

Titus 3:9 (NET)

If possible, Paul continued in Romans, so far as it depends on you, live peaceably with all people.^[8] The Greek word translated live peaceably is εἰρηνεύοντες (a form of εἰρηνεύω). The all people part of this will be difficult for a soldier in battle. As for the rest of us: Salt is good (καλὸν, another form of καλός), but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace (εἰρηνεύετε, another form of εἰρηνεύω) with each other.^[9] Paul added, live in peace (εἰρηνεύετε, another form of εἰρηνεύω), and the God of love and peace (εἰρήνης, a form of εἰρήνη) will be with you,^[10] and, Be at peace (εἰρηνεύετε, another form of εἰρηνεύω) among yourselves.^[11]

How do we fulfill these commands, admonitions, rules or laws? The fruit of the Spirit is love, joy, peace (εἰρήνη), patience, kindness, goodness, faithfulness, gentleness, and self-control.^[12] What I didn’t say in the previous essay because of my own phobia of turning these verses back into rules I strive to obey in my own strength, I will say now since my phobia is so out in the open: We are given permission here to live as the Holy Spirit is prompting us to live. We are free to believe that, Against such things [e.g., love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] there is no law.^[13]

Where the NET translators chose You must put away for ἀρθήτω ἀφ᾿ ὑμῶν, Young’s Literal Translation reads: Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice, and become one to another kind, tender-hearted, forgiving one another, according as also God in Christ did forgive you.^[14] The verb ἀρθήτω (a form of αἴρω) means to lift. Let all of this be lifted from you by the mighty carrying capacity of that river whose streams make glad the city of God, the holy habitation of the Most High,^[15] that fountain of water springing up to eternal life,^[16] the Holy Spirit who produces his fruit within me when I get out of his way and stop making sinful, theological or ecclesiastical excuses. John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away (αἴρων, another form of αἴρω) the sin of the world!”^[17]

Do not avenge yourselves, dear friends, Paul continued in his letter to the Romans, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord.^[18] I want to pause here briefly to highlight how God’s sense of justice may differ from our own (Revelation 16:4-7 NET):

Then the third angel poured out his bowl on the rivers and the springs of water, and they turned into blood. Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given them blood to drink. They got what they deserved!” Then I heard the altar reply, “Yes, Lord God, the All-Powerful, your judgments are true and just!”

Rather, Paul continued, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.^[19] The good with which we overcome evil is ἀγαθῷ (a form of ἀγαθός) in Greek. According to Jesus, No one is good (ἀγαθὸς) except God alone.^[20] The good with which we overcome evil is God alone: for by grace ye are having been saved, through faith, and this not of you—of God the gift, not of works, that no one may boast; for of Him we are workmanship, created in Christ Jesus to good (ἀγαθοῖς, another form of ἀγαθός) works, which God did before prepare, that in them we may walk (περιπατήσωμεν, a form of περιπατέω).^[21] In the Spirit walk (περιπατεῖτε, another form of περιπατέω) ye, and the desire of the flesh ye may not complete.^[22]

Romans, Part 77

Back to Romans, Part 90

^[1] Romans 12:17 (NET)

^[2] Romans 13:10 (NET)

^[3] Matthew 5:14-16 (NET)

^[4] John 10:31-33 (NET)

^[5] See: Matthew 9:1-8 (NET)

^[6] John 7:46b (NET)

^[7] 1 Timothy 5:24, 25 (NET)

^[8] Romans 12:18 (NET)

^[9] Mark 9:50 (NET)

^[10] 2 Corithians 13:11b (NET)

^[11] 1 Thessalonians 5:13b (NET)

^[12] Galatians 5:22, 23a (NET)

^[13] Galatians 5:23b (NET)

^[14] Ephesians 4:31, 32 (YLT)

^[15] Psalm 46:4 (ESV)

^[16] John 4:14b (NET)

^[17] John 1:29 (NET)

^[18] Romans 12:19 (NET)

^[19] Romans 12:20, 21 (NET) Table

^[20] Mark 10:18b (NET)

^[21] Ephesians 2:8-10 (YLT)

^[22] Galatians 5:16 (YLT)

Romans, Part 53

Posted on July 23, 2014 by admin

So, how can I view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord^[1]—as a definition of love (ἀγάπη) rather than as rules? Again, I’ve constructed the following table to help.

The Fruit of the Spirit Galatians 5:22, 23 (NET)	love (ἀγάπη)
Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory. Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope. And hope does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.^[2]		Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor. Therefore love (ἀγάπη) is the fulfillment of the law.^[3] Knowledge puffs up, but love (ἀγάπη) builds up.^[4]
Love (ἀγάπη) is… 1 Corinthians 13:4-7 (NET)	…not self-serving (οὐ ζητεῖ τὰ ἑαυτῆς; literally, “not seek itself”)… 1 Corinthians 13:5 (NET)
If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for (ζητεῖ, a form of ζητέω) the one that went astray?^[5] But above all pursue (ζητεῖτε, another form of ζητέω) his kingdom and righteousness, and all these things will be given to you as well.^[6]
This Love Without Hypocrisy… Romans 12:9-21 (NET)	Do not lag in zeal (σπουδῇ, a form of σπουδή), be enthusiastic (ζέοντες, a form of ζέω) in spirit… Romans 12:11a (NET)	…serve (δουλεύοντες, a form of δουλεύω) the Lord. Romans 12:11b (NET)
But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness (σπουδῇ) and in the love from us that is in you – make sure that you excel in this act of kindness too.^[7]	Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. He was an eloquent speaker, well-versed in the scriptures. He had been instructed in the way of the Lord, and with great enthusiasm (ζέων, another form of ζέω) he spoke and taught accurately the facts about Jesus (KJV: the Lord), although he knew only the baptism of John.^[8]	Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, not like those who do their work only when someone is watching – as people-pleasers – but as slaves of Christ doing the will of God from the heart. Obey with enthusiasm (εὐνοίας, a form of εὔνοια), as though serving (δουλεύοντες) the Lord and not people, because you know that each person, whether slave or free, if he does something good (ἀγαθόν, a form of ἀγαθός), this will be rewarded by the Lord.^[9]

In the previous essay it seemed to make intuitive sense to place cling to what is good^[10]under that aspect of the fruit of the Spirit translated goodness. Here it may seem like begging the question ^[11] to simply place—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—under love. In one sense love (ἀγάπη) is the master key that can stand for all aspects of the fruit of the Spirit. I think John used ἀγάπη that way often, but I want to follow Paul’s thinking here.

Therefore, since we have been declared righteous by faith (πίστεως, a form of πίστις), he wrote. By our own faith? I think not, for πίστις ^[12] is an aspect of the fruit of the Spirit. Since we have been declared righteous by faith we have peace (εἰρήνην, a form of εἰρήνη) with God through our Lord Jesus Christ.^[13] Again, peace (εἰρήνη) is an aspect of the fruit of his Spirit. Through our Lord Jesus Christ we have also obtained access by faith (πίστει, another form of πίστις) into this grace (χάριν, a form of χάρις) in which we stand. And by grace, though Paul may mean more, I think he cannot mean less than the credited righteousness of God, this very fruit of God’s Holy Spirit. And we rejoice in the hope of our glory! But that’s not what Paul wrote. And we rejoice (καυχώμεθα, a form of καυχάομαι) in the hope of God’s glory.^[14]

Though the NET translators chose rejoice for καυχώμεθα here and in the next verse, boast is a more obvious meaning. I say again, let no one think that I am a fool. But if you do, then at least accept me as a fool, so that I too may boast (καυχήσωμαι, another form of καυχάομαι) a little. What I am saying with this boastful (καυχήσεως, a form of καύχησις) confidence I do not say the way the Lord would. Instead it is, as it were, foolishness. Since many are boasting (καυχῶνται, another form of καυχάομαι) according to human standards, I too will boast (καυχήσομαι, another form of καυχάομαι).^[15] By the way, according to human standards is κατὰ σάρκα in Greek, according to the flesh (NKJV).

It gives me the sense that Paul meant we boast in the hope of God’s glory. We boast in the hope that God will be glorified by the lives we live in the flesh (not according to the flesh), crucified with Christ (it is no longer I who live, but Christ lives in me),^[16] living by the Spirit,^[17] not by the works of the flesh.^[18] Translated that way we might be less likely to gloss over it and boast in the hope of our own glory. Not only this, Paul continued, but we also rejoice (καυχώμεθα, a form of καυχάομαι; or, boast) in sufferings.^[19] So where does Paul get off writing this wacko stuff?

If I must boast (καυχᾶσθαι, another form of καυχάομαι), I will boast (καυχήσομαι, another form of καυχάομαι) about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).^[20] There was method to Paul’s madness. For the Lord said to him, “My grace is enough for you, for my power is made perfect in weakness (ἀσθενείᾳ).” So then, Paul concluded, I will boast (καυχήσομαι) most gladly about my weaknesses (ἀσθενείαις), so that the power of Christ may reside in me.^[21] And in Romans we find a similar method to his madness: we also rejoice (or, boast) in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.^[22] And here I get a beautiful glimmer of an understanding why the NET translators chose rejoice over boast.

We don’t rejoice or boast in our own suffering because of a rational understanding: knowing that suffering produces endurance, and endurance, character, and character, hope. We can only rejoice or boast in our own suffering because we are filled with the joy (χαρὰ) of God, another aspect of the fruit of his Spirit. And rejoice hearkens back to that fact better than boast ever could. I am confident they chose rejoice for this reason because of a note on the next verse.

And hope does not disappoint, Paul concluded, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.^[23] The note in the NET reads: “The phrase ἡ ἀγάπη τοῦ θεοῦ (…‘the love of God’) could be interpreted as either an objective genitive (‘our love for God’), subjective genitive (‘God’s love for us’), or both (M. Zerwick’s ‘general’ genitive [Biblical Greek,§§36-39]; D. B. Wallace’s ‘plenary’ genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: ‘The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us’ (ExSyn 121).”

Here is one place I can say with confidence the NET translators really got what Paul was saying. This love (ἀγάπη), which has been poured out in our hearts through the Holy Spirit who was given to us, does no wrong (κακὸν) to a neighbor. Therefore love (ἀγάπη) is the fulfillment (πλήρωμα) of the law.^[24] Pouring this love out in our hearts through the Holy Spirit who was given to us is what Jesus meant when He said: Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill (πληρῶσαι, a form of πληρόω, the verb from which the noun πλήρωμα is derived) them.^[25]

I want to spend some time with κακὸν (a form of κακός) since this ἀγάπη does (or, works) no wrong (or, harm) to a neighbor. The first time κακὸν occurs in the New Testament was from the mouth of the Roman governor. Pilate said to them, “Then what should I do with Jesus who is called the Christ?” They all said, “Crucify him!” He asked, “Why? What wrong (κακὸν) has he done?” But they shouted more insistently, “Crucify him!”^[26] Though Pilate found no κακὸν in Him under Roman law the chief priests and elders of Israel had accused Him of many things: “Don’t you hear how many charges they are bringing against you?”^[27] Pilate asked. When Jesus was accused by the chief priests and the elders, he did not respond.^[28]

Now, with 20-20 hindsight I can see Jesus consciously fulfilling Scripture: He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.^[29] At the time in the moment, however, He appeared obstinate, belligerent and disdainful of authority. Consider his teaching (Matthew 23:1-12 NET).

Jesus said to the crowds and to his disciples, “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. They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. They love the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’ But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. And call no one your ‘father’ on earth, for you have one Father, who is in heaven. Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. The greatest among you will be your servant. And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Even here there is a very rough edge that is disdainful of human authority. More to the point, perhaps, Jesus did nothing that would inhibit his progress toward the cross. My commandment (ἐντολὴ, a form of ἐντολή) is this, He also said, to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, another form of ἀγαπάω) you. No one has greater love (ἀγάπην, a form of ἀγάπη) than this – that one lays down his life for his friends. You are my friends if you do what I command (ἐντέλλομαι) you.^[30] Hanging on the cross, after thirty plus years of human experience, eating it, drinking it, pissing and shitting it, Jesus prayed what I consider the real prayer of salvation: Father, forgive them, for they don’t know what they are doing.^[31]

My point here, I suppose, is that the love that does (or, works) no wrong (or, harm) to a neighbor may not always appear to all the people all the time to be doing or working no wrong or harm to a neighbor. By his own admission Jesus’ death on a cross was not his will but his Father’s.^[32] Like most human beings Jesus wanted to live; whoever is among the living has hope; a live dog is better than a dead lion.^[33] Perhaps I’ve overstated the case. Jesus was not suicidal as He hung on the cross.

I want to follow this just a bit farther (Luke 16:25 NET).

Abraham said, ‘Child, remember that in your lifetime you received your good things (ἀγαθά, another form of ἀγαθός) and Lazarus likewise bad things (κακά, another form of κακός), but now he is comforted here and you are in anguish.’

When I considered this in the light of the gospel I gleaned from my religion,^[34] Abraham’s words seemed like karmic nonsense. But in the light of the knowledge of God I’m compelled to reconsider. God is love (ἀγάπη).^[35] Love (ἀγάπη) does no wrong (κακὸν, a form of κακός) to a neighbor.^[36] (And this is οὐκ the absolute negation, modifying ἐργάζεται [a form of ἐργάζομαι] apparently not κακὸν.) So while I might be intellectually stimulated to wonder what role God’s love played in Lazarus’ life, the Holy Spirit reminds me that Knowledge puffs up, but love (ἀγάπη) builds up.^[37] All in all it is simpler then to assume that God’s love was revealed after Lazarus’ death. This is in accord with Jesus’ knowledge of God: he is not God of the dead, but of the living, for all live before him.^[38] And it is prudent to accept that I do not dictate when God reveals his love to anyone (or, in anyone for that matter).

I’ll continue looking into—Do not lag in zeal, be enthusiastic in spirit, serve the Lord—as a definition of love rather than as rules in the next essay.

Romans, Part 54

Back to To Make Holy, Part 1

Back to The Lost Son of Perdition, Part 8

^[1] Romans 12:11 (NET) Table

^[2] Romans 5:1-5 (NET)

^[3] Romans 13:10 (NET)

^[4] 1 Corinthians 8:1b (NET)

^[5] Matthew 18:12b (NET)

^[6] Matthew 6:33 (NET)

^[7] 2 Corinthians 8:7 (NET)

^[8] Acts 18:24, 25 (NET) Table

^[9] Ephesians 6:5-8 (NET)

^[10] Romans 12:9b (NET)

^[11] Fallacy: Begging the Question

^[12] Galatians 5:22 (NET) translated faithfulness

^[13] Romans 5:1 (NET)

^[14] Romans 5:2 (NET)

^[15] 2 Corinthians 11:16-18 (NET)

^[16] Galatians 2:20 (NET)

^[17] Galatians 5:16 (NET)

^[18] Galatians 5:19 (NET)

^[19] Romans 5:3a (NET)

^[20] 2 Corinthians 11:30 (NET)

^[21] 2 Corinthians 12:9 (NET)

^[22] Romans 5:3, 4 (NET)

^[23] Romans 5:5 (NET)

^[24] Romans 13:10 (NET)

^[25] Matthew 5:17 (NET)

^[26] Matthew 27:22, 23 (NET)

^[27] Matthew 27:13 (NET)

^[28] Matthew 27:12 (NET)

^[29] Isaiah 53:7 (NET)

^[30] John 15:12-14 (NET)

^[31] Luke 23:34a (NET) Table

^[32] Luke 22:42 (NET)

^[33] Ecclesiastes 9:4 (NET)

^[34] “Believe in the Lord Jesus Christ before you die or burn in hell for all eternity.”

^[35] 1 John 4:8, 16 (NET) Table

^[36] Romans 13:10a (NET)

^[37] 1 Corinthians 8:1b (NET)

^[38] Luke 20:38 (NET)

Romans, Part 30

Posted on October 30, 2012 by admin

So then, brothers and sisters, Paul continued, we are under obligation (ὀφειλέται, a form of ὀφειλέτης), not to the flesh (σαρκὶ, a form of σάρξ), to live according to the flesh (σάρκα, another form of σάρξ)…¹ The word translated obligation above is also found in Matthew’s version of the Lord’s prayer, and forgive us our debts (ὀφειλήματα, a form of ὀφείλημα), as we ourselves have forgiven our debtors (ὀφειλέταις, another form of ὀφειλέτης).² This is a powerful concept, but first I want to focus on what the flesh is not.

The flesh as Paul used it is not the body. Be careful, he warned, not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ.³ If⁴ you have died with Christ⁵ to the elemental spirits of the world, why do you submit to them as though you lived in the world? “Do not handle! Do not taste! Do not touch!” These are all destined to perish with use, founded as they are on human commands and teachings. Even though they have the appearance of wisdom with their self-imposed worship⁶ and false humility achieved by an unsparing treatment⁷ of the body (σώματος, a form of σῶμα) – a wisdom with no true value – they in reality result in fleshly (σαρκός, another form of σάρξ) indulgence (πλησμονὴν, a form of πλησμονή).⁸

In other words, “I self-flagellate three times a day and only eat bread and water,” is the same pride and religious thinking that got us into this mess in the first place. It is the religious impulse of the flesh of Adam.

The flesh is not sexual desire. A husband should give to his wife her sexual rights (ὀφειλὴν, a form of ὀφειλή), and likewise a wife to her husband. It is not the wife who has the rights (ἐξουσιάζει, a form of ἐξουσιάζω) to her own body (σώματος, a form of σῶμα), but the husband. In the same way, it is not the husband who has the rights (ἐξουσιάζει, a form of ἐξουσιάζω) to his own body (σώματος, a form of σῶμα), but the wife [Table]. Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer [Table].⁹ While the believer in Christ is not obligated (ὀφειλέται, a form of ὀφειλέτης) or a debtor to the flesh, husband and wife are indebted (ὀφειλὴν, a form of ὀφειλή) to each other sexually.

Interestingly, neither the wife nor the husband possesses the ἐξουσιάζει (a form of ἐξουσιάζω; authority, power) over her or his own body. That belongs to the spouse. This is the same authority that Gentile kings lorded over their subjects as Jesus told his disciples, “The kings of the Gentiles lord it over them, and those in authority (ἐξουσιάζοντες, another form of ἐξουσιάζω) over them are called ‘benefactors.’ Not so with you; instead the one who is greatest among you must become¹⁰ like the youngest, and the leader like the one who serves.”¹¹ It is the same control Paul would not allow anything to have over him: “All things are lawful for me” – but not everything is beneficial. “All things are lawful for me” – but I will not be controlled (ἐξουσιασθήσομαι, another form of ἐξουσιάζω) by anything.¹² I think I’ll go the long way around and circle back to this.

While sex (and sexual desire) in and of itself is not the flesh, if I set my sights on another’s wife (or a prostitute) that is the flesh. (Or do you not know that anyone who is united [κολλώμενος, a form of κολλάω] with a prostitute [πόρνῃ, a form of πόρνη] is one body with her?¹³) Here is where the power I spoke of earlier comes into play. If I believe that I delight in the law of God in my inner being,¹⁴ then the desire for another’s wife or a prostitute, which is clearly contrary to God’s law, is not my desire: Now if I do what I do not want, it is no longer me doing it but sin that lives in me.¹⁵ It is like a distant early warning system, sounding the alarm which I is asserting control.

This distinction may not be so obvious for the young, the virginal, or the single. I should know. I’ve spent most of my adult life single. But I want to address that in a separate essay.

Now not everyone lumps the old man, flesh, sin personified, desire of the flesh and so on together as one thing. But I have read a lot of Nietzsche, and out of deference, I suppose, for the help he has been to me I try to keep what he would call “imaginary causes and effects”¹⁶ to a minimum. I can posit all of this sin and rebellious desire in an old man born of Adam (as well as the credited righteousness of God and the fruit of his Spirit in a new creation born from above in the image of Christ) without feeling that any of this is my imagination. And the quantum leap (there is no time or space between energy quanta) between the old and new I describes my experience with chilling accuracy, especially in outbursts of anger.¹⁷

Even as I rant I wonder, “Who are you?” For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate.¹⁸ That’s how my father used to act! And there have been times when that brought me back from the brink. (But there have also been times when that did not bring me back from the brink and I reveled in the sensual pleasure of rage.)

The main theological objection to lumping the old man, flesh, sin personified, desire of the flesh and so on together is that our old man was crucified with¹⁹ Jesus. It is therefore dead (and presumably gone). I take the death of Adam as my key here. God said, for in the day that you eat of it you shall surely die.²⁰ Something died in Adam when he became knowledgeable of evil.

I heard you moving about in the orchard, Adam said to God, and I was afraid because I was naked, so I hid,²¹ yet Adam had been naked all along. The man and his wife were both naked, but they were not ashamed,²² not with God, not with each other, and not with the animals. In a similar sense something has died in me, too. The old man no longer has my absolute unquestioned allegiance as me. And that is all Paul said, We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.²³ The entire lifetime of Adam was 930 years, and then he died.²⁴ And in a similar way I await that ultimate condemnation of sin in the flesh,²⁵ the death of this body.

I promised I would circle back via the long way. Why would Paul counsel Corinthian husbands and wives to treat each other sexually in ways that Jesus did not want his disciples to treat each other at all, and under a control that Paul himself would not allow anything to have over him? So, here goes.

If the flesh got the wild idea to seek out a prostitute I wouldn’t know where to begin to look for one. Add to that, I know me. If I had sex with a pretty young prostitute I would fall in love with a pretty young prostitute. About a decade after my first divorce it took several days for me to get the pretty nurse who administered a barium enema out of my mind. I can be a silly old fool, no doubt about it. But chasing a pretty young prostitute, saying, “I love you, I love you, let me take you away from all of this,” is a sillier old fool than I can be. I live in the Midwest. I am working class all the way. I grew up in a fundamentalist church. There is something unseemly about visiting a prostitute.

Though the Roman government had apparently put a damper on the sexual worship of goddesses (and gods) in other places, this practice still flourished in Corinth at the time Paul wrote. Visiting a temple prostitute was good and in some cases necessary for good fortune. Highly skilled sex slaves, both male πόρνοι (a form of πόρνος) and female πόρνης (a form of πόρνη), were readily available, and Paul counseled husbands and wives, because of this πορνείας (a form of πορνεία), to be that for each other. He never repented of it. He never gave it a different spin that I have found. So I assume that even that degree of sensual and sexual commitment between husband and wife was not living according to the flesh²⁶ in Paul’s understanding of the term he appropriated to describe the situation of the one born of the flesh and of the Spirit.

I want to leave the pelvic sins (as I heard a clever wag call them) to ponder the wider scope of opposition of the flesh to the Spirit of God. Now the works of the flesh are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.²⁷ There is a world of sin less than a hair’s breadth and a nanosecond away from me (there is no time or space between quantum states) at every moment of my life here in this body. But I say, Paul wrote the Galatians, live by the Spirit and you will not carry out the desires of the flesh.²⁸ So then, brothers and sisters, Paul wrote the Romans, we are under obligation, not to the flesh, to live according to the flesh…²⁹

Addendum: May 31, 2024
Tables comparing Genesis 5:5 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 5:5 in the Septuagint (BLB and Elpenor), and tables comparing Colossians 2:20; 2:23 and Luke 22:26 in the KJV and NET follow.

Genesis 5:5 (Tanakh)	Genesis 5:5 (KJV)	Genesis 5:5 (NET)
And all the days that Adam lived were nine hundred and thirty years; and he died.	And all the days that Adam lived were nine hundred and thirty years: and he died.	The entire lifetime of Adam was 930 years, and then he died.

Genesis 5:5 (Septuagint BLB)	Genesis 5:5 (Septuagint Elpenor)
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Αδαμ ἃς ἔζησεν ἐννακόσια καὶ τριάκοντα ἔτη καὶ ἀπέθανεν	καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι ᾿Αδάμ, ἃς ἔζησε, τριάκοντα καὶ ἐννακόσια ἔτη, καὶ ἀπέθανεν
Genesis 5:5 (NETS)	Genesis 5:5 (English Elpenor)
And all the days of Adam, that he lived, amounted to nine hundred thirty years, and he died.	And all the days of Adam which he lived were nine hundred and thirty years, and he died.

Colossians 2:20 (NET)	Colossians 2:20 (KJV)
If you have died with Christ to the elemental spirits of the world, why do you submit to them as though you lived in the world?	Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

Colossians 2:20 (NET Parallel Greek)	Colossians 2:20 (Stephanus Textus Receptus)	Colossians 2:20 (Byzantine Majority Text)
Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε	ει ουν απεθανετε συν τω χριστω απο των στοιχειων του κοσμου τι ως ζωντες εν κοσμω δογματιζεσθε	ει απεθανετε συν χριστω απο των στοιχειων του κοσμου τι ως ζωντες εν κοσμω δογματιζεσθε

Colossians 2:23 (NET)	Colossians 2:23 (KJV)
Even though they have the appearance of wisdom with their self-imposed worship and humility achieved by an unsparing treatment of the body—a wisdom with no true value—they in reality result in fleshly indulgence.	Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

Colossians 2:23 (NET Parallel Greek)	Colossians 2:23 (Stephanus Textus Receptus)	Colossians 2:23 (Byzantine Majority Text)
ἅτινα ἐστιν λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινι πρὸς πλησμονὴν τῆς σαρκός	ατινα εστιν λογον μεν εχοντα σοφιας εν εθελοθρησκεια και ταπεινοφροσυνη και αφειδια σωματος ουκ εν τιμη τινι προς πλησμονην της σαρκος	ατινα εστιν λογον μεν εχοντα σοφιας εν εθελοθρησκεια και ταπεινοφροσυνη και αφειδια σωματος ουκ εν τιμη τινι προς πλησμονην της σαρκος

Luke 22:26 (NET)	Luke 22:26 (KJV)
Not so with you; instead the one who is greatest among you must become like the youngest, and the leader like the one who serves.	But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

Luke 22:26 (NET Parallel Greek)	Luke 22:26 (Stephanus Textus Receptus)	Luke 22:26 (Byzantine Majority Text)
ὑμεῖς δὲ οὐχ οὕτως, ἀλλ᾿ ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν	υμεις δε ουχ ουτως αλλ ο μειζων εν υμιν γενεσθω ως ο νεωτερος και ο ηγουμενος ως ο διακονων	υμεις δε ουχ ουτως αλλ ο μειζων εν υμιν γενεσθω ως ο νεωτερος και ο ηγουμενος ως ο διακονων

Romans, Part 31

Back to Young, Virginal, or Single

Back to Romans, Part 32

Back to Conclusion

Back to Sexual Immorality Revisited, Part 3

Back to Father, Forgive Them, Part 3

Back to The Day of the Lord, Part 6

¹ Romans 8:12 (NET)

² Matthew 6:12 (NET) Table

³ Colossians 2:8 (NET)

⁴ The Stephanus Textus Receptus had ουν (KJV: Wherefore) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁵ The Stephanus Textus Receptus had the article τω preceding Christ. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁶ The NET parallel Greek text and NA²⁸ had ἐθελοθρησκίᾳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had εθελοθρησκεια (KJV: will worship) in the nominative case.

⁷ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had καὶ preceding by an unsparing treatment (KJV: neglecting). The NET parallel Greek text did not (NET note 46).

⁸ Colossians 2:20-23 (NET)

⁹ 1 Corinthians 7:3-5a (NET)

¹⁰ The NET parallel Greek text and NA²⁸ had γινέσθω in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had γενεσθω (KJV: let him be) in the 2nd aorist tense.

¹¹ Luke 22:25, 26 (NET)

¹² 1 Corinthians 6:12 (NET)

¹³ 1 Corinthians 6:16 (NET)

¹⁴ Romans 7:22 (NET)

¹⁵ Romans 7:20 (NET) Table

¹⁶ Friedrich Nietzsche: The Antichrist (part 2)

¹⁷ Galatians 5:20 (NET) Table

¹⁸ Romans 7:15 (NET)

¹⁹ Romans 6:6 (NET)

²⁰ Genesis 2:17 (NKJV) Table

²¹ Genesis 3:10 (NET) Table

²² Genesis 2:25 (NET) Table

²³ Romans 6:6 (NET)

²⁴ Genesis 5:5 (NET)

²⁵ Romans 8:3 (NET)

²⁶ Romans 8:12 (NET)

²⁷ Galatians 5:19-21a (NET) [Table] There is no note explaining why, but adultery (μοιχεία) which heads this list in the KJV does not even appear in the Greek text from which the NET was translated. It does begin the list in the textus receptus (received text).

²⁸ Galatians 5:16 (NET)

²⁹ Romans 8:12 (NET)

The Gospel and the Religious Mind

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

Tag Archives: Galatians 5:16