Tag Archives: Galatians 5:22-23

Language

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I visit my mother in hospice every morning.  When she still spoke to me she asked me to pray that she could “get out of here.”  I told her I didn’t think that I could care for her at her home.  She said that wasn’t what she meant.  I didn’t answer her.  Later that same visit she sang:

I am the resurrection and the life,

He that believeth in me tho’ He were deade,

Yet shall He live,

Yet shall he live,

And whosoever liveth and believeth in me

shall never, never die.[1]

I recalled the context of these words: Lazarus, Martha’s brother, had died (John 11:21-27 NET):

Martha[2] said to Jesus, “Lord, if you had been here, my brother would not have died.[3]  But even now I know that whatever you ask from God, God will grant you.”

Jesus replied, “Your brother will come back to life again.”

Martha[4] said, “I know that he will come back to life again in the resurrection at the last day.”

Jesus said to her, “I am the resurrection and the life.  The one who believes in me will live even if he dies, and the one who lives and believes in me will never die.  Do you believe this?”

She replied, “Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.”

I’ve understood Martha’s answer to Jesus’ question as a very diplomatic and reverent, “No.”  Granted, Jesus had used the subjunctive of emphatic negation οὐ μὴ ἀποθάνῃ, will never die (NET), shall never die (KJV).  She had most likely washed and prepared Lazarus’ body.  She probably supervised his burial four days earlier.  Jesus was talking crazy talk.  It had its impact on me.

From then on I have believed everyday that she who lives and believes in Jesus will never die.  And everyday I pray that my mother can be absent from the body, and…present with the Lord.[5]  Almost everyday since, she has been quietly absent from her body and, I trust, present with the Lord.  She sings hymns and choruses aloud from time to time.

Once she woke and wanted to sit up to sketch.  She used to sketch all of the time, any time she sat down.  But she drifted off again before I could find a pencil or paper.  Another time I asked her if she really wanted to sketch.  She told me where her sketch pad and pencils were at home.  She has them now.

Mostly, I read while I sit with her.  A friend asked me to read “From Dawn to Decadence: 1500 to the Present, 500 Years of Western Cultural Life” by Jacques Barzun.  My friend lent me his own copy to seal the deal.  It’s 800 pages but I’m working my way through it slowly.

Considering the development of prose Mr. Barzun wrote:[6]

One 17C[entury] creation that was neither Baroque nor a pretended imitation of the ancients was its prose….

The modern languages took a much longer time to develop a prose worthy of the name than to find poetic meters that suited their idiom….In early modern times [writers] were hampered by their virtually native mastery of Latin: it spoiled the vernacular syntax. Thanks to its case endings, Latin leaves the writer free to throw the makings of his sentence into one spot or another without changing the sense. That cannot be done when meaning depends on the right sequence and right linking of words.

I’ve heard, and seen to a certain extent, a similar assessment of Greek.  But I find it difficult to believe.   Todd Engstrom‘s article on Academia.edu—“A Prepositional Phrase’s Contribution to the πίστις Χριστοῦ Debate in Romans 3:28”—caught my ear.

We will focus on the placement of the prepositional phrase χωρὶς ἔργων νόμου (“apart from works of law”) in Romans 3:28.  How does it contribute to the πίστις Χριστοῦ (“faith of Christ”) debate?  By having the prepositional phrase χωρὶς ἔργων νόμου (“apart from works of law”) modify the noun ἄνθρωπος (“man”), it bolsters the subjective genitive interpretation of πίστις Χριστοῦ (“faithfulness of Christ”).[7]

Generally, I avoid academic arguments these days.  As Jesus’ understanding of eternal life (John 17:3) has taken root and grown in me the desire to judge others’ “eternal destination” by their verbiage has weakened. But a paper about Greek word placement contributing to the meaning of the text was irresistible. Mr. Engstrom continued:

When we place the prepositional phrase χωρὶς ἔργων νόμου (“apart from works of law”) to modify the noun ἄνθρωπος (“man”), we get ἄνθρωπος χωρὶς ἔργων νόμου (“a man apart from works of law”).  Since “works of law” refers to the works required by the Law, we can interpret this as “a man apart from the deeds required by the Law.”[8]

So Mr. Engstrom’s English translation of Romans 3:28 became, “For we consider a man apart from works required by the law to be declared righteous by faithfulness [Table].”[9]  All in all I have no problem with this translation.  The word faithfulness would have bothered me in the past.

When I thought faithfulness was my efforts to obey my parents, the rules of my religion, the teaching of Jesus, the laws of my city, county, state or nation, the law of God and, finally, Paul’s definition of love recast as rules for me to obey, it would have bothered me a lot.  Mr. Engstrom was very careful, however, to stress that this is Christ’s faithfulness.  And now I know that faithfulness (πίστις) is one aspect of the fruit of the Spirit.

Mr. Engstrom, however, didn’t mean exactly what his English translation said:

Who is this man apart from the deeds required by the Law?  He is a Gentile.[10]

I’ll translate that back into Greek: λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἔθνος (“For we consider a Gentile to be declared righteous by faithfulness”).  It’s true enough.  But would it have gnawed at me as χωρὶς ἔργων νόμου (apart from the works of the law) had done?  Or would I have remained more content with my act?  If χωρὶς ἔργων νόμου is removed from Romans 3:28, my go to verse would become Galatians 2:16.

Mr. Engstrom had reworked that one, too, in a different paper.

With the adjectival use of ἐξ ἔργων νόμου, Paul’s thesis actually reads:

15 We are Jews by nature and not Gentile sinners; 16 knowing that a man from works of law is not declared righteous, except through the faith of Jesus Christ, and we have believed in Christ Jesus, so that we may be declared righteous from the faith of Christ and not from works of the law, because out of the works of the law every flesh will not be declared righteous.[11]

Here even I could see that he had done a pretty good job of unraveling ἐὰν μὴ (except; literally: “if not”).  The translators of both the NET and KJV [Table] have rendered ἐὰν μὴ but.  I thought my knowledge of Greek was insufficient to understand it, which it was: I thought that linking a prepositional phrase to the word it followed was verboten in Greek, at least unnecessary.

This time, however, I didn’t want to translate ἄνθρωπος ἐξ ἔργων νόμου (“a man from works of law”) a Jew.  Perhaps the categories Jew and Gentile were fixed and more watertight in the first century than they are today, perhaps not.  But I am a Gentile who grew up in a Christian home and a Christian church and became “a man from works of law.”  God’s law was about the last law I came to, but Paul’s insistence that God’s law could not make me righteous eventually made me suspicious of all the other laws and rules I lived by.  It prompted me to seek out the righteousness of God through the faithfulness of Jesus Christ for all who believe [Table].[12]

So how’s that going?  Better.  Of course, if I measured my performance against some absolute standard—all Jesus, all of the time; I have been crucified with Christ, and it is no longer I who live, but Christ lives in me[13]—I’d probably conclude that I suck at this.  But as I wrote that, it occurred to me that I may have objective and subjective reversed.

I first wrote “objective standard”; “absolute standard” was an edit.  What I was thinking of originally as objective was my impression of the time spent alone with God the Father, God the Son and God the Holy Spirit.  One guess who is the weak link in that chain.  I’ve tried to talk about this with someone who knows me.  I rejected her response out of hand and haven’t spoken of it since, because she began to tell me how wonderful I am.

I took that as a psychological attempt to make me feel better about myself.  I don’t want to feel better about myself.  I want to become the righteousness of God.[14]  Of course, if I actually perceived that I had become the righteousness of God I would feel much better about myself, and that, knowing me, would become the biggest stumbling block of all.  The Greek reads: γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ (“become the righteousness of God in Him”).

If I take my friend’s assessment as more objective than mine, however, I must confess that outwardly at least more of Christ shows through me than all the sin I see in me alone with God, subjectively.  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 (πληρωθῇ, a form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.[15]

But I say, live by the Spirit and you will not carry out the desires of the flesh.[16]  But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].[17]  Love does no wrong to a neighbor.  Therefore love is the fulfillment (πλήρωμα) of the law.[18]

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, another form of πληρόω) them.[19]

Tables comparing John 11:21 and 11:24 in the NET and KJV follow.

John 11:21 (NET)

John 11:21 (KJV)
Martha said to Jesus, “Lord, if you had been here, my brother would not have died. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν οὖν ἡ Μάρθα πρὸς |τὸν| Ἰησοῦν· κύριε, εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου ειπεν ουν η μαρθα προς τον ιησουν κυριε ει ης ωδε ο αδελφος μου ουκ αν ετεθνηκει ειπεν ουν μαρθα προς τον ιησουν κυριε ει ης ωδε ο αδελφος μου ουκ αν ετεθνηκει

John 11:24 (NET)

John 11:24 (KJV)
Martha said, “I know that he will come back to life again in the resurrection at the last day.” Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ ἡ Μάρθα· οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ λεγει αυτω μαρθα οιδα οτι αναστησεται εν τη αναστασει εν τη εσχατη ημερα λεγει αυτω μαρθα οιδα οτι αναστησεται εν τη αναστασει εν τη εσχατη ημερα

[1] “I am the resurrection”

[2] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article ἡ preceding Martha.  The Byzantine Majority Text did not.

[3] The NET parallel Greek text and NA28 had ἀπέθανεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ετεθνηκει (KJV: had…died)

[4] The NET parallel Greek text and NA28 had the article ἡ preceding Martha.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[5] 2 Corinthians 5:8 (KJV)

[6] Jacques Barzun, From Dawn to Decadence: 1500 to the Present, 500 Years of Western Cultural Life, p. 363

[7] Todd Engstrom, “A Prepositional Phrase’s Contribution to the πίστις Χριστοῦ Debate in Romans 3:28,” pp. 6, 7

[8] Ibid., pp. 75, 76

[9] Ibid., p. 78

[10] Ibid., p. 76

[11] Todd A. Engstrom, “Is the prepositional phrase έξ έργων νόμου used adverbially or adjectivally in Galatians 2:16?,” p. 33

[12] Romans 3:22a (NET)

[13] Galatians 2:20a (NET)

[14] 2 Corinthians 5:21b (NET)

[15] Romans 8:3, 4 (NET)

[16] Galatians 5:16 (NET)  The Greek is καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε (“and the desires of the flesh you never complete”).

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

[18] Romans 13:10 (NET)

[19] Matthew 5:17 (NET)

Patterns of Evidence: Exodus

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Patterns of Evidence: Exodus, A Filmmaker’s Journey by Timothy P. Mahoney was Mom’s coffee table book this Thanksgiving.  I have a bit of history with my mother’s coffee table books.  This time I even asked her if she leaves them out for my benefit.  (She said, “No.”)

I can relate to the need to pursue this kind of project.  If there is something dissuading you from believing the Bible it’s best to take Jesus by the hand and hit it head on.  With a history background I’m a little more inured apparently to the historical dabbling of archaeologists than Mr. Mahoney was.  My bias toward historical documents has afforded me a measure of protection here.

Mr. Mahoney’s book is the companion to a film of the same name.  It’s a good film.  He described it in an interview: “Is there a pattern of evidence at any time in the archaeology of Egypt and Israel that matches the events of the Exodus and the Conquest as recorded in the Bible?”[1]  I won’t steal his thunder.  He and his investors deserve to make their money back.  The companion book was more detailed and much more troubling to me.

The confessions he elicited from Jews (on camera) without torture or duress of any kind disturbed me.  Had you asked me I would have said yes, not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants.[2]  But I was clearly not prepared to have my nose rubbed in it, like some naughty puppy that has peed the carpet.

Mr. Mahoney interviewed a Jewish anthropologist in his museum workroom:

Anthropologist: I always have been Jewish, I always will be Jewish, and I believe in the tradition of Judaism.  Do I think of the Bible as the word of God?  No (Luke 24:25-27), I don’t….[3]

Mahoney: Do you believe that the Exodus occurred as it is written in the Old Testament—do you believe it was a miraculous event with God intervening?

Anthropologist: No, I don’t.  Do I believe the event may have happened?  Yep.  Sure I do.  But do I believe that there was a miraculous event with God intervening?  I don’t believe it… (Exodus 3:1-22)  But I’m willing to be shown.[4]

He interviewed a Jewish archaeologist in the hill country of Israel.

Mahoney: So was there an Exodus?

Archaeologist1: My easy answer to you, as an archaeologist, it didn’t happen.  Not in the way its written down in the Bible…If we didn’t have the Bible, we would never, as archaeologists or as Egyptologists, be able to say this happened….[5]

I’m Jewish, and I like to sit down at a Seder meal and enjoy recounting the Exodus.  But that’s a tradition.  That makes me who I am culturally.  As an archaeologist, we do not see this happening as a one-off event….[6]

Thus you nullify the word of God by your tradition that you have handed down, Jesus said to the Pharisees and the experts in the law.  And you do many things like this.[7]  Jesus’ actual point here was some specific legal wrangling about corban (κορβᾶν).  And you do many things like this, opens it up in my mind to the kind of mental gymnastics cited above.

Mr. Mahoney interviewed another Jewish archaeologist in his workroom.

Archaeologist2: Exodus did not happen in the way it is described in the text of the Bible on the background of the 13th century BC….[8]

This same pattern of traditional thinking informed his view of the Hebrew Bible.

Archaeologist2: We are dealing with traditions (2 Timothy 3:16, 17).  Let’s say that the author of this or that part of the Hebrew Bible sits in Jerusalem.  And people have traditions.  Grandpa says this and Grandma says another story, and there is one tradition of this village and another tradition of that family, that clan and this tribe and so on and so forth…They collected all sorts of stories, memories, myths, tales, you know.  And they put them together in such a way that transmits an idea….[9]

Mahoney: Do you believe in celebrating Passover?

Archaeologist2: When I sit at a Passover meal and we read the Haggadah with the family, that evening, it’s all history from A to Z.  Perfect history…about all those many generations of my forefathers who were sitting to the same table at Passover at the same time and reciting the Haggadah….

Mahoney: What would you say to those people who are concerned with the idea that these stories didn’t happen as they are written?

Archaeologist2: I would tell them that it is not important…I think that it is more important to understand the meaning of Exodus, the moral of Exodus, for our civilization, for humanity, for mankind, for understanding the biblical text and the authors….[10]

“As I have mentioned before,” Mr. Mahoney wrote, this particular archaeologist’s “work and ideas greatly influenced” a Jewish Rabbi “to write his controversial Passover sermon.”[11]  Michael Medved asked this Rabbi about that sermon:

Rabbi: I said that the Exodus certainly didn’t happen the way the Bible depicts it, assuming that it was a historical event in any description….

Medved: Why did you say that?

Rabbi: I said it for two reasons.  One was because I knew that these students and others would go off to college and hear people talk about biblical archaeology and comparative religion, and I wanted them to know that that was not a frightening topic….[12]

This Rabbi regarded the Exodus as fiction:

Rabbi: The extent to which the Exodus story has a historical core is very hard to say, but my deeper conviction about it is that it’s a story that whether it was true, it is true.  And those are two different things…there are things that aren’t facts that can be truths….[13]

Medved: What did you want people to feel, not to think, but to feel about the Exodus?

Rabbi: I wanted them to feel that their faith was unshakable, that it didn’t matter what the conclusions were of archaeologists, scientists and historians….[14]

Medved: What does [Passover] mean if we weren’t delivered from Egypt?

Rabbi: Whether or not people were delivered then, does that affect my ability to empathize with what slavery is like now?[15]

Mr. Mahoney interviewed a Jewish politician in the Knesset who seemed to echo the Rabbi’s emphasis on slavery:

Moses was the greatest revolutionary of all time.  Remember that in antiquity there were grand empires that were based on one principal: slavery (Deuteronomy 15:12-18).  Moses challenged that twice.  He challenged it by taking his people, who were slaves in bondage in Egypt, freeing them, and taking them to their promised land.  But Moses also challenged the empires of the world by providing a moral code for mankind that said it is not the king or the emperor who decides the law.  There is a higher law (Deuteronomy 17:18-20).  These were absolutely revolutionary ideas.[16]

If the reason given for celebrating the Passover was: for in this selfsame day have I brought your hosts out of the land of Egypt,[17] a feast to HaShem,[18] then staying home to celebrate it “to empathize with what slavery is like now” is almost as disobedient as going out and doing something else instead.

Masoretic Text

 Septuagint
Exodus 12:14, 17 (Tanakh) Exodus 12:14, 17 (NET) Exodus 12:14, 17 (NETS)

Exodus 12:14, 17 (Elpenor English)
And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance. And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.
And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Mr. Mahoney interviewed another Jewish archaeologist in his teaching lab.

Archaeologist3: …as I used to tell my students, archaeology is about 10 percent data and 90 percent interpretation.  And this is why I’d say it is controversial in many aspects and open to different opinions….[19]

This confession proved to be more important than it appeared at first.  Mr. Mahoney, a filmmaker, did an admirable job of demonstrating from archaeological data and a few documentary fragments where the events of Exodus in the Bible fit sequentially into that archaeological data.  He went on to demonstrate that Jewish archaeologists (among others) reject this correlation in favor of their own interpretations of the data.  In other words, they reject the Hebrew scriptures to cling to their faith in their own works, their own interpretations as archaeologists.  You can’t make this stuff up.

The interview continued:

Mahoney: You believe the Exodus and the Conquest are legendary stories?  You don’t see them in the archaeology, is that right?

Archaeologist3: No, we don’t see them at all.  We see something different.  Many times people tell us absence of evidence is not evidence of absence, but the point is, as I used to say, paradoxically, the more information we have on biblical matters, the more contradictions we’ve found…we have hundreds of sites now of different periods and millions of objects which indicate an archaeological reality.  And this reality says the Israelites did not come from outside the land of Canaan.  They did not conquer the land.  They simply evolved from within the local community to a new phase of economic and social organization, which later developed into the state of Israel.  So, the process was entirely different than described in the Bible….[20]

The Exodus story is a very important and interesting legend about the people of Israel, but it has no real historical basis….[21]

So Israelites are merely Canaanites with delusions of grandeur?  Why do I, a natural born Gentile Christian turned atheist, have more confidence in the Hebrew scriptures than a Jewish anthropologist, Jewish archaeologists, a Rabbi or a Jewish politician?  Jesus.

Jesus is dragging me out of my Gentile-Christian-turned-atheist-ness to Himself (John 12:32).  His own confidence in the Hebrew scriptures directed his actions toward their fulfillment: How then would the scriptures that say it must happen this way be fulfilled?[22] He asked Peter.  Does this mean that I am inspired to faith by Jesus’ faith?

Well, okay, sure.  But I’m also inspired to courage, determination and some faith at the climax of Avengers: Endgame when Captain America (Chris Evans), bruised, fallen, all but defeated, tightens the strap of his broken shield on his arm and stands again to face Thanos (Josh Brolin) and his armies, alone if necessary.  The trouble with this kind of inspiration is that it can only awaken the courage, determination or faith already latent within me.

In Jesus I am born from above and filled with his own Holy Spirit just as He promised.  My faith is not my faith[23] but his (it is no longer I who live, but Christ lives in me[24]), the same faith that flowed into and through Him from the same Spirit when He asked: How then would the scriptures that say it must happen this way be fulfilled?  Jesus also said, Do not be afraid[25] of those who kill[26] the body but cannot kill the soul.[27]

Archaeologists cannot kill the body.  This is not to say that an individual archaeologist is incapable of murderer, just that archaeologists as archaeologists have no authority beyond the grades handed down in their classrooms.  The entire field of archaeology, that interpretive work of archaeologists, is a “finite province of meaning” relative to the “paramount reality” of most people’s everyday lives.  Most people are unlikely to hear, in fact most people do not hear, about most of the interpretations of data uncovered by archaeologists, unless those interpretations prove useful to Satan, who deceives the whole world.

Given the limited authority archaeologists actually have over others it may seem like overkill to apply Jesus’ prohibition to them: Do not be afraid of archaeologists.  But I actually agree with the Rabbi that archaeology is “not a frightening topic.”  When I understand Jesus’ prohibition as a negation of the definition I gleaned from Deuteronomy of the the fear of the Lord—Do not have a heart to hear and do whatsoever archaeologists shall speak—I am free to choose what I will hear with what measure of faith.

Anyone interested in archaeology should take the Jewish archaeologist’s instruction to his students to heart: “archaeology is about 10 percent data and 90 percent interpretation.”  Every student is free to distinguish that germ of data from the mass of interpretation and judge that interpretation accordingly, based on all that student’s knowledge, including the Bible as the word of God.

Answers to test questions in school are not assertions of truth a student must believe.  They are simply a measure of a student’s proficiency taking notes and repeating what a teacher has said.  A student is not forsworn by recalling what a teacher has said and writing it down accurately on a test.  All rights to one’s own thoughts and beliefs are fully retained, even after an archaeology test.

Archaeology, archaeologists’ interpretations of archaeological data, is no reason to let Satan rob you of your opportunity to know…the only true God, and Jesus Christ, whom [He] sent,[28] to be born from above (John 3:5-7), to receive his Holy Spirit, to be bouyed up and carried along by a continuous stream of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control[29] here and now.

Jesus said: No one can come to me unless the Father who sent me draws him….[30]  And I, when I am lifted up from the earth, He promised, will draw all…to myself.[31]  Paul wrote: So then, it does not depend on human desire or exertion, but on God who shows mercy.[32]  For God has consigned all…to disobedience so that he may show mercy to…all.[33]

When I hear these things I tighten the strap of the shield of faith on my arm.  Do you?  Or are you hurting yourself by kicking against the goads?[34]

Tables comparing Exodus 12:17 and 12:14 in the Tanakh, KJV and NET, and tables comparing Exodus 12:17 and 12:14 in the Septuagint (BLB and Elpenor) follow.  A Table comparing Matthew 10:28 in the NET and KJV follows those.

Exodus 12:17 (Tanakh)

 Exodus 12:17 (KJV)

Exodus 12:17 (NET)
And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance.

Exodus 12:17 (Septuagint BLB)

Exodus 12:17 (Septuagint Elpenor)
καὶ φυλάξεσθε τὴν ἐντολὴν ταύτην ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον καὶ φυλάξετε τὴν ἐντολὴν ταύτην· ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου, καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον

Exodus 12:17 (NETS)

Exodus 12:17 (English Elpenor)
And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Exodus 12:14 (Tanakh)

 Exodus 12:14 (KJV)

Exodus 12:14 (NET)
And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance.

Exodus 12:14 (Septuagint BLB)

Exodus 12:14 (Septuagint Elpenor)
καὶ ἔσται ἡ ἡμέρα ὑμῗν αὕτη μνημόσυνον καὶ ἑορτάσετε αὐτὴν ἑορτὴν κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν νόμιμον αἰώνιον ἑορτάσετε αὐτήν καὶ ἔσται ἡ ἡμέρα ὑμῖν αὕτη μνημόσυνον· καὶ ἑορτάσετε αὐτὴν ἑορτὴν Κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν· νόμιμον αἰώνιον ἑορτάσετε αὐτήν

Exodus 12:14 (NETS)

Exodus 12:14 (English Elpenor)
And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.

Matthew 10:28 (NET)

Matthew 10:28 (KJV)
Do not be afraid of those who kill the body but cannot kill the soul.  Instead, fear the one who is able to destroy both soul and body in hell. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ μὴ |φοβεῖσθε| ἀπὸ τῶν |ἀποκτεννόντων| τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ και μη φοβηθητε απο των αποκτεινοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και ψυχην και σωμα απολεσαι εν γεεννη και μη φοβεισθε απο των αποκτενοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και την ψυχην και το σωμα απολεσαι εν γεεννη

[1] “Timothy Mahoney Interview on Patterns of Evidence,” July 21, 2015, TheBestSchools

[2] Romans 9:6b, 7a (NET)

[3] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 38

[4] ibid, pp. 38-39

[5] ibid, p. 51

[6] ibid, p. 52

[7] Mark 7:13 (NET)

[8] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 55

[9] ibid, pp. 56-57

[10] ibid, p. 173

[11] ibid, p. 173

[12] ibid, p. 42

[13] ibid, p. 43

[14] ibid, pp. 173, 174

[15] ibid, p. 174

[16] ibid, p. 66

[17] Exodus 12:17b (Tanakh)

[18] Exodus 12:14 (Tanakh) The Hebrew word translated Hashem was לַֽיהֹוָ֑ה (Yehovah).

[19] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, pp. 59, 60

[20] ibid, pp. 60, 61

[21] ibid, p. 61

[22] Matthew 26:54 (NET)

[23] The Greek word translated faithfulness in Galatians 5:22 (NET) was πίστις.

[24] Galatians 2:20b (NET)

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had φοβεῖσθε here, where the Stephanus Textus Receptus had φοβηθητε (KJV: fear).

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

[27] Matthew 10:28a (NET)

[28] John 17:3 (NET)

[29] Galatians 5:22b-23a (NET) Table

[30] John 6:44a (NET) Table

[31] John 12:32 (NET) NET note (67): Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).  I removed people for accuracy: καγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.  There is no word limiting this drawing to people in the Greek text.

[32] Romans 9:16 (NET) Table

[33] Romans 11:32 (NET) NET note (24): Grk “to all”; “them” has been supplied for stylistic reasons. Here again I removed people and them: συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ.  I wrote about τοὺς πάντας in another essay.  For God was pleased to have all (πᾶν) his fullness dwell in the Son and through him to reconcile all things (τὰ πάντα) to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven (Colossians 1:19, 20 NET).

[34] Acts 26:14b (NET) Table

A Monotonous Cycle Revisited, Part 4

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Cain complained to יְהֹוָ֑ה (yehôvâh):

Masoretic Text

 Septuagint
Genesis 4:14 (Tanakh) Genesis 4:14 (NET) Genesis 4:14 (NETS)

Genesis 4:14 (English Elpenor)
Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive (נָ֤ע) and a wanderer (וָנָד֙) in the earth; and it will come to pass, that whosoever findeth me will slay me.’ Look, you are driving me off the land today, and I must hide from your presence.  I will be a homeless (nûaʽ, נע) wanderer (nûd, ונד) on the earth; whoever finds me will kill me!” If today you are driving me out from off the earth and I shall be hidden from your face, then I shall be groaning (στένων) and trembling (τρέμων) on the earth, and it will be that anyone who finds me will kill me.” If thou castest me out this day from the face of the earth, and I shall be hidden from thy presence, and I shall be groaning (στένων) and trembling (τρέμων) upon the earth, then it will be that any one that finds me shall slay me.

The Hebrew word in the Masoretic text translated fugitive in the Tanakh was נָ֤ע (nûaʽ) and wanderer was וָנָד֙ (nûd).  I ran both (without vowel points) through Morfix.

Morfix
Hebrew NET/Tanakh Forms Definition
נע homeless/fugitive נָע to move; to advance; to fluctuate, to range
נָע moving, mobile

Morfix
Hebrew NET/Tanakh Forms Definition
ונד wanderer נֵד (literary) pillar of water, wall of water
נָד (flowery) to wander, to roam; (literary) to move back and forth

The Septuagint had στένων (a form of στένω), translated groaning, and τρέμων (a form of τρέμω), translated trembling.  Given that one of the things we are told about Cain after this is that he was building a city, it seems prudent to question the fidelity of the Masoretic text here, not because Cain said it.  Cain could have predicted his future in error.  But Cain was merely quoting [Table] יהוה (yehôvâh).

Masoretic Text

 Septuagint
Genesis 4:12 (Tanakh) Genesis 4:12 (NET) Genesis 4:12 (NETS)

Genesis 4:12 (English Elpenor)
When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive (נָ֥ע) and a wanderer (וָנָ֖ד) shalt thou be in the earth.’ When you try to cultivate the ground it will no longer yield its best for you.  You will be a homeless (nûaʽ, נע) wanderer (nûd, ונד) on the earth.” For you will till the earth, and it will not continue to yield its strength to you; you will be groaning (στένων) and trembling (τρέμων) on the earth.” When thou tillest the earth, then it shall not continue to give its strength to thee: thou shalt be groaning (στένων) and trembling (τρέμων) on the earth.

Perhaps one could argue that Cain disobeyed a command to become a fugitive and a wanderer by building a city rather than that he proved divine foreknowledge false.  But given that Cain was already groaning and trembling that whosoever findeth me will slay me, the rabbis seem to have a better argument than the Masoretes for more original text.  The murderer, Cain, had become acutely aware how easy it was to kill or be killed.

The writer of Hebrews wrote of Jesus (Hebrews 2:14, 15 NET):

Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death.

The Lord (yehôvâh, יְהֹוָ֗ה) responded to Cain’s groaning and trembling.

Masoretic Text

 Septuagint
Genesis 4:15, 16 (Tanakh) Genesis 4:15, 16 (NET) Genesis 4:15, 16 (NETS)

Genesis 4:15, 16 (English Elpenor)
And HaShem said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’  And HaShem set a sign for Cain, lest any finding him should smite him. But the Lord said to him, “All right then, if anyone kills Cain, Cain will be avenged seven times as much.”  Then the Lord put a special mark on Cain so that no one who found him would strike him down. And the Lord God said to him, “Not so!  Anyone who kills Kain will let loose seven acts of vengeance.”  And the Lord God allocated a sign to Kain so that no one who found him would do away with him. And the Lord God said to him, Not so, any one that slays Cain shall suffer seven-fold vengeance; and the Lord God set a mark upon Cain that no one that found him might slay him.
And Cain went out from the presence of HaShem, and dwelt in the land of Nod, on the east of Eden. So Cain went out from the presence of the Lord and lived in the land of Nod, east of Eden. Then Kain went away from the presence of God and lived in the land of Naid over against Edem. So Cain went forth from the presence of God and dwelt in the land of Nod over against Edem.

If Cain had come groaning and trembling to me, I’m in no position to promise to kill his murderer and six of his murderers’ family or friends.  I probably would have responded something like, “You made the world this way, live in it.”  And I may have thought that was the best course of action for Cain’s own benefit.  The prodigal son came to his senses suffering in the world he had made for himself (Luke 15:14-19 NET).

Then after he had spent everything, a severe famine took place in that country, and he began to be in need [Table].  So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs.  He was longing to eat the carob pods the pigs were eating, but no one gave him anything.  But when he came to his senses he said, ‘How many of my father’s hired workers have food enough to spare, but here I am dying from hunger! [Table]  I will get up and go to my father and say to him, “Father, I have sinned against heaven and against you.  I am no longer worthy to be called your son; treat me like one of your hired workers.”’ [Table]

Does such insight come, I wonder, apart from the word of God, a father’s teaching about the word of God or the indwelling Holy Spirit? especially when it involves something more than running away from home?  Cain was banished from the presence of the Lord (yehôvâh, יהוה).  His situation was more like that of sinners born after the law was given.

Masoretic Text

 Septuagint
Isaiah 59:1-4 (Tanakh) Isaiah 59:1-4 (NET) Isaiah 59:1-4 (NETS)

Isaiah 59:1-4 (English Elpenor)
Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you. Is not the Lord’s hand strong to save?  Or has he made his ear heavy so as not to listen? Has the hand of the Lord no power to save? or has he made his ear heavy, so that he should not hear?
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers. Rather, your sinful acts separate between you and God, and because of your sins he has turned his face away from you so as not to show mercy. Nay, your iniquities separate between you and God, and because of your sins has he turned away [his] face from you, so as not to have mercy [upon you].
For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words. For your hands have been defiled with blood, and your fingers with sins, and your lips have spoken lawlessness, and your tongue plots unrighteousness. For your hands are defiled with blood, and your fingers with sins; your lips also have spoken iniquity, and your tongue meditates unrighteousness.
None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. No one is concerned about justice; no one sets forth his case truthfully.  They depend on false words and tell lies; they conceive of oppression and give birth to sin. No one speaks righteous things, nor is there true judgment; they trust in vanities, and they speak empty words, because they conceive trouble and give birth to lawlessness. None speaks justly, neither is there true judgment: they trust in vanities, and speak empty [words]; for they conceive trouble, and bring forth iniquity.

Though the law was not yet given, this promise of vengeance on anyone who would kill Cain was intended to function, I assume, as a deterrent.  We hope the punishments of law will function this way in those who have not yet received (through faith in Jesus Christ) God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control,[1] the righteousness of God, the fruit of his Spirit.  Paul wrote (Romans 13:1-4 NET):

Let every person be subject to the governing authorities.  For there is no authority except by[2] God’s appointment, and the authorities[3] that exist have been instituted by God.[4]  So the person who resists such authority resists the ordinance of God, and those who resist will incur[5] judgment (for rulers cause no fear for good conduct[6] but for bad[7]).  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 on the person who does wrong.

Unable to farm for a living, Cain built the city of Enoch.

Masoretic Text

 Septuagint
Genesis 4:17b (Tanakh) Genesis 4:17b (NET) Genesis 4:17b (NETS)

Genesis 4:17b (English Elpenor)
and he builded a city, and called the name of the city after the name of his son Enoch. Cain was building a city, and he named the city after his son Enoch. and he was building a city and named the city after the name of his son Henoch. and he built a city; and he named the city after the name of his son, Enoch.

Time passed.

Masoretic Text

 Septuagint
Genesis 4:18 (Tanakh) Genesis 4:18 (NET) Genesis 4:18 (NETS)

Genesis 4:18 (English Elpenor)
And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech. To Enoch was born Irad, and Irad was the father of Mehujael.  Mehujael was the father of Methushael, and Methushael was the father of Lamech. Then to Henoch was born Gaidad, and Gaidad was the father of Maiel, and Maiel the father of Mathousala, and Mathousala the father of Lamech. And to Enoch was born Gaidad; and Gaidad begot Maleleel; and Maleleel begot Mathusala; and Mathusala begot Lamech.

Lamech recalled part of the story of the mark of Cain.

Masoretic Text

 Septuagint
Genesis 4:23, 24 (Tanakh) Genesis 4:23, 24 (NET) Genesis 4:23, 24 (NETS)

Genesis 4:23, 24 (English Elpenor)
And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech; for I have slain a man for wounding (לְפִצְעִ֔י) me, and a young man for bruising (לְחַבֻּֽרָתִֽי) me; Lamech said to his wives, “Adah and Zillah, listen to me!  You wives of Lamech, hear my words!  I have killed a man for wounding (petsaʽ, לפצעי) me, a young man for hurting (chabbûrâh, לחברתי) me. Now Lamech said to his own wives: “Ada and Sella, hear my voice; you wives of Lamech, listen to my words, because I have killed a man for a wound (τραῦμα) to me, and a young man for a welt (μώλωπα) to me, And Lamech said to his wives, Ada and Sella, Hear my voice, ye wives of Lamech, consider my words, because I have slain a man to my sorrow (τραῦμα) and a youth to my grief (μώλωπα).
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. If Cain is to be avenged seven times as much, then Lamech seventy-seven times!” because seven times vengeance has been exacted by Kain, but by Lamech seventy times seven.” Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven.

The English translation of the Elpenor Septuagint—because I have slain a man to my sorrow and a youth to my grief—is similar to the KJV translation of the Masoretic text—for I have slain a man to my wounding, and a young man to my hurt.  They leave me with an impression of Lamech as an ironic moral philosopher lamenting his murders.  But that makes his next statement difficult to unravel: Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven (Elpenor English) or If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

I asked a friend for her understanding of Lamech’s statement, unaffected by translations other than the KJV.  She apparently took to my wounding and to my hurt as King James English for wounding me and bruising me.   She also assumed a man and a young man were one and the same person.

“I believe the avenger system is already at work,” she wrote.  “A descendent of Able accosted Lamech to avenge his father’s or grandfather’s or great-grandfather’s death.  Lamech is severely wounded, but in the process kills the avenger.  Lamech has not killed in anger as Cain did, but in self-defense.  Therefore, he says God will put a higher protective value upon his life than that of Cain.”

It seems more natural to me to accept the alternative translations that portray Lamech as a murderous egoist.  Cain’s groaning and trembling has vanished from Lamech’s memory.  Though one might argue that his egoism is propelled by his fear of death, he didn’t wait for God to take vengeance on his murderer or hope that the threat of vengeance would act as a deterrent.  He took lethal action himself at every provocation: I have slain a man for wounding me, and a young man for bruising me.  He and his followers made the world God destroyed in the flood.

Masoretic Text

 Septuagint
Genesis 6:11-13 (Tanakh) Genesis 6:11-13 (NET) Genesis 6:11-13 (NETS)

Genesis 6:11-13 (English Elpenor)
And the earth was corrupt before G-d, and the earth was filled with violence. The earth was ruined in the sight of God; the earth was filled with violence. Now the earth was corrupt before God, and the earth was full of wrongdoing. But the earth was corrupted before God, and the earth was filled with iniquity.
And G-d saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful. And the Lord God saw the earth, and it was ruined, for all flesh had ruined his way upon the earth. And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth.
And G-d said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them.  Now I am about to destroy them and the earth. And God said to Noe, “The time of all humankind has come before me, for the earth has become full of wrongdoing by reason of them, and see, I am going to ruin them and the earth. And the Lord God said to Noe, A period of all men is come before me; because the earth has been filled with iniquity by them, and, behold, I destroy them and the earth.

It matters very little whether Lamech was the bleeding edge of this wave of violence, wrongdoing and iniquity or its hapless victim, killing only in self-defense.  Either interpretation serves as a marker to presage this coming destruction.

Paul wrote believers in Rome (Romans 5:12-19 NET):

So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned—for before the law was given, sin was in the world, but there is no accounting for sin when there is no law.  Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed [Table].  But the gracious gift is not like the transgression.  For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!  And the gift is not like the one who sinned.  For judgment, resulting from the one transgression, led to condemnation, but the gracious gift from the many failures led to justification.  For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Consequently, just as condemnation for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people.  For just as through the disobedience of the one man many were constituted sinners, so also through the obedience of one man many will be constituted righteous.

So also it is written, Paul wrote believers in Corinth, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.[8]  Now this is what I am saying, brothers and sisters, he continued, Flesh and blood cannot inherit the kingdom of God.[9]  As Jesus told Nicodemus: What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’[10]

A table comparing Paul’s quotation from Genesis 2:7 in the Septuagint follows.

1 Corinthians 15:45a (NET Parallel Greek)

 Genesis 2:7b (Septuagint BLB)

Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

1 Corinthians 15:45a (NET)

 Genesis 2:7b (NETS)

Genesis 2:7b (English Elpenor)
The first man, Adam, became a living person the man became a living being the man became a living soul

Tables comparing Genesis 4:14; 4:15; 4:16; 4:17; 4:18; 4:23; 4:24; Isaiah 59:1; 59:2; 59:3; 59:4; Genesis 6:11; 6:12; 6:13 and 2:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 4:14; 4:15; 4:16; 4:17; 4:18; 4:23; 4:24; Isaiah 59:1; 59:2; 59:3; 59:4; Genesis 6:11; 6:12; 6:13 and 2:7 in the Septuagint (BLB and Elpenor), and tables of comparing Romans 13:1-3 in the NET and KJV follow.

Genesis 4:14 (Tanakh)

 Genesis 4:14 (KJV)

Genesis 4:14 (NET)
Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’ Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. Look, you are driving me off the land today, and I must hide from your presence.  I will be a homeless wanderer on the earth; whoever finds me will kill me!”

Genesis 4:14 (Septuagint BLB)

Genesis 4:14 (Septuagint Elpenor)
εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς καὶ ἔσται πᾶς ὁ εὑρίσκων με ἀποκτενεῗ με εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται πᾶς ὁ εὑρίσκων με, ἀποκτενεῖ με

Genesis 4:14 (NETS)

Genesis 4:14 (English Elpenor)
If today you are driving me out from off the earth and I shall be hidden from your face, then I shall be groaning and trembling on the earth, and it will be that anyone who finds me will kill me.” If thou castest me out this day from the face of the earth, and I shall be hidden from thy presence, and I shall be groaning and trembling upon the earth, then it will be that any one that finds me shall slay me.

Genesis 4:15 (Tanakh)

 Genesis 4:15 (KJV)

Genesis 4:15 (NET)
And HaShem said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’  And HaShem set a sign for Cain, lest any finding him should smite him. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.  And the LORD set a mark upon Cain, lest any finding him should kill him. But the Lord said to him, “All right then, if anyone kills Cain, Cain will be avenged seven times as much.”  Then the Lord put a special mark on Cain so that no one who found him would strike him down.

Genesis 4:15 (Septuagint BLB)

Genesis 4:15 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ κύριος ὁ θεός οὐχ οὕτως πᾶς ὁ ἀποκτείνας Καιν ἑπτὰ ἐκδικούμενα παραλύσει καὶ ἔθετο κύριος ὁ θεὸς σημεῗον τῷ Καιν τοῦ μὴ ἀνελεῗν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν καὶ εἶπεν αὐτῷ Κύριος ὁ Θεός· οὐχ οὕτως, πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει. καὶ ἔθετο Κύριος ὁ Θεὸς σημεῖον τῷ Κάϊν τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν.

Genesis 4:15 (NETS)

Genesis 4:15 (English Elpenor)
And the Lord God said to him, “Not so!  Anyone who kills Kain will let loose seven acts of vengeance.”  And the Lord God allocated a sign to Kain so that no one who found him would do away with him. And the Lord God said to him, Not so, any one that slays Cain shall suffer seven-fold vengeance; and the Lord God set a mark upon Cain that no one that found him might slay him.

Genesis 4:16 (Tanakh)

 Genesis 4:16 (KJV)

Genesis 4:16 (NET)
And Cain went out from the presence of HaShem, and dwelt in the land of Nod, on the east of Eden. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. So Cain went out from the presence of the Lord and lived in the land of Nod, east of Eden.

Genesis 4:16 (Septuagint BLB)

Genesis 4:16 (Septuagint Elpenor)
ἐξῆλθεν δὲ Καιν ἀπὸ προσώπου τοῦ θεοῦ καὶ ᾤκησεν ἐν γῇ Ναιδ κατέναντι Εδεμ ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ καὶ ᾤκησεν ἐν γῇ Ναὶδ κατέναντι ᾿Εδέμ

Genesis 4:16 (NETS)

Genesis 4:16 (English Elpenor)
Then Kain went away from the presence of God and lived in the land of Naid over against Edem. So Cain went forth from the presence of God and dwelt in the land of Nod over against Edem.

Genesis 4:17 (Tanakh)

 Genesis 4:17 (KJV)

Genesis 4:17 (NET)
And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. Cain was intimate with his wife, and she became pregnant and gave birth to Enoch.  Cain was building a city, and he named the city after his son Enoch.

Genesis 4:17 (Septuagint BLB)

Genesis 4:17 (Septuagint Elpenor)
καὶ ἔγνω Καιν τὴν γυναῗκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν Ενωχ καὶ ἦν οἰκοδομῶν πόλιν καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ενωχ Καὶ ἔγνω Κάϊν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν ᾿Ενώχ. καὶ ἦν οἰκοδομῶν πόλιν καὶ ἐπωνόμασε τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ, ᾿Ενώχ

Genesis 4:17 (NETS)

Genesis 4:17 (English Elpenor)
And Kain knew his wife, and after she had conceived she bore Henoch, and he was building a city and named the city after the name of his son Henoch. And Cain knew his wife, and having conceived she bore Enoch; and he built a city; and he named the city after the name of his son, Enoch.

Genesis 4:18 (Tanakh)

 Genesis 4:18 (KJV)

Genesis 4:18 (NET)
And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech. And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. To Enoch was born Irad, and Irad was the father of Mehujael.  Mehujael was the father of Methushael, and Methushael was the father of Lamech.

Genesis 4:18 (Septuagint BLB)

Genesis 4:18 (Septuagint Elpenor)
ἐγενήθη δὲ τῷ Ενωχ Γαιδαδ καὶ Γαιδαδ ἐγέννησεν τὸν Μαιηλ καὶ Μαιηλ ἐγέννησεν τὸν Μαθουσαλα καὶ Μαθουσαλα ἐγέννησεν τὸν Λαμεχ ἐγεννήθη δὲ τῷ ᾿Ενὼχ Γαϊδάδ, καὶ Γαϊδὰδ ἐγέννησε τὸν Μαλελεήλ, καὶ Μαλελεὴλ ἐγέννησε τὸν Μαθουσάλα, καὶ Μαθουσάλα ἐγέννησε τὸν Λάμεχ

Genesis 4:18 (NETS)

Genesis 4:18 (English Elpenor)
Then to Henoch was born Gaidad, and Gaidad was the father of Maiel, and Maiel the father of Mathousala, and Mathousala the father of Lamech. And to Enoch was born Gaidad; and Gaidad begot Maleleel; and Maleleel begot Mathusala; and Mathusala begot Lamech.

Genesis 4:23 (Tanakh)

 Genesis 4:23 (KJV)

Genesis 4:23 (NET)
And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech; for I have slain a man for wounding me, and a young man for bruising me; And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. Lamech said to his wives, “Adah and Zillah, listen to me! You wives of Lamech, hear my words!  I have killed a man for wounding me, a young man for hurting me.

Genesis 4:23 (Septuagint BLB)

Genesis 4:23 (Septuagint Elpenor)
εἶπεν δὲ Λαμεχ ταῗς ἑαυτοῦ γυναιξίν Αδα καὶ Σελλα ἀκούσατέ μου τῆς φωνῆς γυναῗκες Λαμεχ ἐνωτίσασθέ μου τοὺς λόγους ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί εἶπε δὲ Λάμεχ ταῖς ἑαυτοῦ γυναιξίν· ᾿Αδὰ καὶ Σελλά, ἀκούσατέ μου τῆς φωνῆς, γυναῖκες Λάμεχ, ἐνωτίσασθέ μου τοὺς λόγους, ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί

Genesis 4:23 (NETS)

Genesis 4:23 (English Elpenor)
Now Lamech said to his own wives: “Ada and Sella, hear my voice; you wives of Lamech, listen to my words, because I have killed a man for a wound to me, and a young man for a welt to me, And Lamech said to his wives, Ada and Sella, Hear my voice, ye wives of Lamech, consider my words, because I have slain a man to my sorrow and a youth to my grief.

Genesis 4:24 (Tanakh)

 Genesis 4:24 (KJV)

Genesis 4:24 (NET)
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. If Cain is to be avenged seven times as much, then Lamech seventy-seven times!”

Genesis 4:24 (Septuagint BLB)

Genesis 4:24 (Septuagint Elpenor)
ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Καιν ἐκ δὲ Λαμεχ ἑβδομηκοντάκις ἑπτά ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάϊν, ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτά

Genesis 4:24 (NETS)

Genesis 4:24 (English Elpenor)
because seven times vengeance has been exacted by Kain, but by Lamech seventy times seven.” Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven.

Isaiah 59:1 (Tanakh)

 Isaiah 59:1 (KJV)

Isaiah 59:1 (NET)
Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you.

Isaiah 59:1 (Septuagint BLB)

Isaiah 59:1 (Septuagint Elpenor)
μὴ οὐκ ἰσχύει ἡ χεὶρ κυρίου τοῦ σῶσαι ἢ ἐβάρυνεν τὸ οὖς αὐτοῦ τοῦ μὴ εἰσακοῦσαι ΜΗ οὐκ ἰσχύει ἡ χεὶρ Κυρίου τοῦ σῶσαί; ἢ ἐβάρυνε τὸ οὖς αὐτοῦ τοῦ μὴ εἰσακοῦσαι

Isaiah 59:1 (NETS)

Isaiah 59:1 (English Elpenor)
Is not the Lord’s hand strong to save?  Or has he made his ear heavy so as not to listen? Has the hand of the Lord no power to save? or has he made his ear heavy, so that he should not hear?
Isaiah 59:2 (Tanakh) Isaiah 59:2 (KJV)

Isaiah 59:2 (NET)
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers.

Isaiah 59:2 (Septuagint BLB)

Isaiah 59:2 (Septuagint Elpenor)
ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀνὰ μέσον ὑμῶν καὶ τοῦ θεοῦ καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀφ᾽ ὑμῶν τοῦ μὴ ἐλεῆσαι ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διϊστῶσιν ἀναμέσον ὑμῶν καὶ ἀναμέσον τοῦ Θεοῦ, καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψε τὸ πρόσωπον αὐτοῦ ἀφ᾿ ὑμῶν τοῦ μὴ ἐλεῆσαι

Isaiah 59:2 (NETS)

Isaiah 59:2 (English Elpenor)
Rather, your sinful acts separate between you and God, and because of your sins he has turned his face away from you so as not to show mercy. Nay, your iniquities separate between you and God, and because of your sins has he turned away [his] face from you, so as not to have mercy [upon you].

Isaiah 59:3 (Tanakh)

 Isaiah 59:3 (KJV)

Isaiah 59:3 (NET)
For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words.
Isaiah 59:3 (Septuagint BLB)

Isaiah 59:3 (Septuagint Elpenor)
αἱ γὰρ χεῗρες ὑμῶν μεμολυμμέναι αἵματι καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ αἱ γὰρ χεῖρες ὑμῶν μεμολυσμέναι αἵματι καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις, τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν, καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ

Isaiah 59:3 (NETS)

Isaiah 59:3 (English Elpenor)
For your hands have been defiled with blood, and your fingers with sins, and your lips have spoken lawlessness, and your tongue plots unrighteousness. For your hands are defiled with blood, and your fingers with sins; your lips also have spoken iniquity, and your tongue meditates unrighteousness.

Isaiah 59:4 (Tanakh)

 Isaiah 59:4 (KJV)

Isaiah 59:4 (NET)
None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. No one is concerned about justice; no one sets forth his case truthfully.  They depend on false words and tell lies; they conceive of oppression and give birth to sin.

Isaiah 59:4 (Septuagint BLB)

Isaiah 59:4 (Septuagint Elpenor)
οὐδεὶς λαλεῗ δίκαια οὐδὲ ἔστιν κρίσις ἀληθινή πεποίθασιν ἐπὶ ματαίοις καὶ λαλοῦσιν κενά ὅτι κύουσιν πόνον καὶ τίκτουσιν ἀνομίαν οὐθεὶς λαλεῖ δίκαια, οὐδέ ἐστι κρίσις ἀληθινή· πεποίθασιν ἐπὶ ματαίοις καὶ λαλοῦσι κενά, ὅτι κύουσι πόνον καὶ τίκτουσιν ἀνομίαν

Isaiah 59:4 (NETS)

Isaiah 59:4 (English Elpenor)
No one speaks righteous things, nor is there true judgment; they trust in vanities, and they speak empty words, because they conceive trouble and give birth to lawlessness. None speaks justly, neither is there true judgment: they trust in vanities, and speak empty [words]; for they conceive trouble, and bring forth iniquity.

Genesis 6:11 (Tanakh)

 Genesis 6:11 (KJV)

Genesis 6:11 (NET)
And the earth was corrupt before G-d, and the earth was filled with violence. The earth also was corrupt before God, and the earth was filled with violence. The earth was ruined in the sight of God; the earth was filled with violence.

Genesis 6:11 (Septuagint BLB)

Genesis 6:11 (Septuagint Elpenor)
ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ θεοῦ καὶ ἐπλήσθη ἡ γῆ ἀδικίας ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ Θεοῦ, καὶ ἐπλήσθη ἡ γῆ ἀδικίας

Genesis 6:11 (NETS)

Genesis 6:11 (English Elpenor)
Now the earth was corrupt before God, and the earth was full of wrongdoing. But the earth was corrupted before God, and the earth was filled with iniquity.

Genesis 6:12 (Tanakh)

 Genesis 6:12 (KJV)

Genesis 6:12 (NET)
And G-d saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.

Genesis 6:12 (Septuagint BLB)

Genesis 6:12 (Septuagint Elpenor)
καὶ εἶδεν κύριος ὁ θεὸς τὴν γῆν καὶ ἦν κατεφθαρμένη ὅτι κατέφθειρεν πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς καὶ εἶδε Κύριος ὁ Θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη, ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς

Genesis 6:12 (NETS)

Genesis 6:12 (English Elpenor)
And the Lord God saw the earth, and it was ruined, for all flesh had ruined his way upon the earth. And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth.

Genesis 6:13 (Tanakh)

 Genesis 6:13 (KJV)

Genesis 6:13 (NET)
And G-d said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them.  Now I am about to destroy them and the earth.

Genesis 6:13 (Septuagint BLB)

Genesis 6:13 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς πρὸς Νωε καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον μου ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ᾽ αὐτῶν καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς καὶ τὴν γῆν καὶ εἶπε Κύριος ὁ Θεὸς τῷ Νῶε· καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον μου, ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ᾿ αὐτῶν, καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς καὶ τὴν γῆν

Genesis 6:13 (NETS)

Genesis 6:13 (English Elpenor)
And God said to Noe, “The time of all humankind has come before me, for the earth has become full of wrongdoing by reason of them, and see, I am going to ruin them and the earth. And the Lord God said to Noe, A period of all men is come before me; because the earth has been filled with iniquity by them, and, behold, I destroy them and the earth.

Genesis 2:7 (Tanakh)

 Genesis 2:7 (KJV)

Genesis 2:7 (NET)
Then HaShem G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. The Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.

Genesis 2:7 (Septuagint BLB)

Genesis 2:7 (Septuagint Elpenor)
καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

Genesis 2:7 (NETS)

Genesis 2:7 (English Elpenor)
And God formed man, dust from the earth, and breathed into his face a breath of life, and the man became a living being. And God formed the man [of] dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.

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

[1] Galatians 5:22b, 23a (NET) Table

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

[3] The Stephanus Textus Receptus and Byzantine Majority Text had εξουσιαι here (KJV: the powers).  The NET parallel Greek text and NA28 did not.

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

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

[6] The NET parallel Greek text and NA28 had τῷ ἀγαθῷ ἔργῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had των αγαθων εργων in the genitive case (KJV: to good works).

[7] The NET parallel Greek text and NA28 had τῷ κακῷ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had των κακων in the genitive case (KJV: to the evil).

[8] 1 Corinthians 15:45 (NET)

[9] 1 Corinthians 15:50a (NET) Table

[10] John 3:6, 7 (NET)

He Takes Away, Part 3

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In 1882 George Matheson wrote:

O Love, that wilt not let me go,

I rest my weary soul in Thee;
I give Thee back the life I owe,
That in Thine ocean depths its flow
May richer, fuller be.

I quote it here—especially “O Love, that wilt not let me go” —as the testimony of two witnesses.  One witness, the author of this verse, is the epitome of the righteous as I understand it, according to a comment on hymnal.net by Ana Lara, March 27, 2020.  George Matheson struggled to serve God against the undeserved evils of blindness and loneliness.  The other witness is a sinner who has struggled against almost every sin of the flesh and most sins of doubt and confusion.

I, that sinner, further affirm that God is patient, God is kind, He is not envious.  He does not brag, He is not puffed up.  He is not rude, He is not self-serving, He is not easily angered or resentful.  He is not glad about injustice, but rejoices in the truth.

The Bible is translated into English by committees of the righteous, not by committees of sinners.  I don’t have a lot of personal experience to know what it feels like to be the righteous.  I have Jesus’ word (Luke 15:11-32) that they may feel that God has treated them unfairly when He shows mercy to a sinner like me.

Everyone whom the Father gives me will come to me, Jesus said, and the one who comes to me I will never send away.[1]

I’m led to examine the Greek.

John 6:37
 NET Parallel Greek

Stephanus Textus Receptus
πᾶν ὃ δίδωσιν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς |ἐμὲ| οὐ μὴ ἐκβάλω ἔξω παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω

NET

KJV
Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

The Greek word translated Everyone (KJV: All) is πᾶν (a form of πᾶς).  It is listed as an adjective that may be in the nominative case or the accusative case, but stands as the subject of this clause in both translations.  It is singular and neuter while πᾶς is singular and masculine. But πᾶν (everyone or all) is limited and specified by what follows.

The next word is the relative pronoun ὃ, a singular neuter form of ὅς, translated whom in the NET signaling the translators’ choice of the accusative case over the nominative case.  The KJV translators’ choice, that, is more difficult to ferret out.  The verb δίδωσιν, a form of δίδωμι in the present tense, active voice and indicative mood follows this relative pronoun.  Jesus makes a factual statement here as opposed to proposing a hypothetical situation.

The personal pronoun μοι, a first person singular form of ἐγώ in the dative case follows the verb.  So I have: “Everyone whom [an as yet unspecified third person singular] gives me” or gives “to me.”  Then the giver is specified: ὁ πατὴρ, the Father, unequivocally in the nominative case.  “Everyone whom the Father gives me…”

The preposition πρὸς is next, followed by the personal pronoun ἐμὲ, the first person form of ἐγώ in the accusative case.  This signifies that ἐμὲ is the direct object of πρὸς, and that the meaning of πρὸς is selected from the following pool: “to; toward, in the direction of; beside; against; with; at; toward daybreak.”  So I have: “Everyone whom the Father gives me, to me…”

The verb ἥξει, a third person singular form of ἥκω, completes this clause.  It is in the future tense, active voice and indicative mood.  This remains a factual statement through and through: “Everyone whom the Father gives me, to me will come.”

Frankly, my knowledge of Greek is insufficient to see why—other than word order—this wasn’t translated: “the Father gives me everyone who will come to me.”  The grammarian in my head actually prefers it.  Of course my grammarian is still more familiar with American English than Koine Greek.  The logician in my head hears “everyone whom the Father gives me will come to me” and “the Father gives me everyone who will come to me” as logically equivalent, so long as I’m not confused by will.

The English word will in the NET doesn’t refer to any forms of the Greek verbs θέλω or βούλομαι (to will), or any forms of the nouns θέλημα or βουλή (the will).  It was simply half of the two word phrase, will come, the NET translators chose for the Greek verb ἥξει.  And though both verbs, δίδωσιν and ἥξει, are in the active voice, I hear no cause and effect between them here necessarily.

Yes, one could argue that, No one can come to me (ἐλθεῖν πρός με) unless the Father who sent me draws him,[2] adds a sense of cause and effect to this clause retrospectively.  But in context it’s not yet the point of this clause.  The logical equivalence of the one the Father gives Jesus with the one who will come to Jesus is really leaping off the page at me.

Imprisoned in time as I am, I’m unqualified to use this clause to judge another negatively.  In other words, I can’t say, it appears to me that you have not come to Jesus yet, therefore the Father has not given you to Jesus.  I may have a limited qualification to judge positively: It appears to me that you have come to Jesus, therefore the Father has given you to Jesus.  But it seems to me, as one who will stand before Jesus to give an account, that the best understanding of this clause is that anyone who appears to me to have come to, toward, in the direction of, beside, with, even against Jesus, should be recognized as at least potentially a precious gift of God the Father to God the Son.

The next clause begins with the conjunction καὶ.  This is followed by τὸν ἐρχόμενον.  Apparently, placing a definite article before a verb (a form of ἔρχομαι here) transforms it into something like a gerund, a verb functioning as a noun, “the coming one,” translated the one who comes (NET) or him that cometh (KJV).  Since τὸν and ἐρχόμενον are both in the accusative case, the one who comes is the direct object of this clause.

The prepositional phrase πρὸς |ἐμὲ| in the NET parallel Greek text or προς με in the Stephanus Textus Receptus follows ἐρχόμενον.  So I have: “and the one who comes to me…”

The negation which follows is οὐ μὴ.  It is nothing like a double negative in English.  Rather, it is an emphatic negation.  The verb it negates is ἐκβάλω, a 2nd aorist tense form of ἐκβάλλω in the active voice and subjunctive mood.   Though it is not the future tense ἐκβαλῶ, it was translated as a potential future event, I will…send away (NET) or I will…cast out (KJV), relative to the time one comes to Jesus.

Here is Justin Alfred again on the emphatic negation of a future event in the aorist tense.[3]

However, when these two Greek negative particles are combined in the form of οὐ µή (ou mē) with reference to a future event, what results is an intensified form of the negative: “οὐ µή (ou mē) is the most decisive way of negativing something in the future.” Thayer adds, “The particles οὐ µή in combination augment the force of the negation, and signify not at all, in no wise, by no means; . . .”

However, when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.

The Greek word ἔξω, translated away (NET) or out (KJV), may be an adverb or a preposition.  I’ll assume that it’s an adverb here modifying ἐκβάλω, since no object of the preposition is present.  I don’t think it diminishes the power of the “Subjunctive of Emphatic Negation” as described by Mr. Alfred above.

The Father and I are one,[4] Jesus said: ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.

I’ve already encountered ἐγὼ καὶ ὁ πατὴρ, “I and the Father.”  The adjective ἕν (a form of εἷς) is the number one.  And ἐσμεν is a 1st person plural form of εἰμί in the present tense, active voice and indicative mood: “I and the Father one are.”  In other words, God the Father and God the Son exist as one God.  He is not divided against Himself.

So I have “the absolute and unequivocal denial of the probability” that one God will “EVER…at any moment or time in the future” send away the one who comes to Jesus, as a fact before I even come to the metaphor in John 15:1-8.  This fact must be the basis for any assumptions I make when translating that metaphor into English.

When Jesus said to his disciples, I am the vine; you are the branches,[5] he clarified the meaning of a metaphor.  He didn’t transform human beings into the branches of a vine.  Human beings they remained, fully capable of autonomous motion, with agile minds, easily bored, easily captivated by other people and other concepts than Jesus and his word.  Such a hypothetical human being “[is] not one remaining in [Jesus], [and is] like a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.”  This is a description of this hypothetical human being’s present condition, not a prophecy necessarily of this hypothetical human beings’ future.

On the contrary, Jesus’ point was: Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me [Table]…The one who remains in me—and I in him—bears much fruit, because apart from me you can accomplish nothing,[6] as far as bearing the fruit of the Holy Spirit is concerned.

Don’t be fooled.  To other human beings imprisoned in time the human being not remaining in Jesus may appear exceptionally accomplished professionally, politically, academically, artistically, commercially, even, dare I say it, religiously as a “soul winner.”  But as far as the fruit of the Spirit of God is concerned, this one can accomplish nothing, “like a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.”

On the other hand, when Jesus spoke of “every branch in me that does not bear fruit,” He speaks of a human being in Jesus, captivated by Him and his word.  And here I’ll mix Jesus’ and Paul’s metaphors: This one participates in the richness of the olive root;[7] this one is continuously filled with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[8]  But what proceeds out of this one is not very loving, joyful, peaceful, patient, kind, good, faithful, gentle or self-controlled at present.

I’ll take me for an example, talking politics.  God help me I’m neither Democrat nor Republican but a bomb-throwing anarchist at heart.  And I in this area, even as a branch in Jesus that does not yet bear the fruit that is so generously supplied, can be assured that the gardener, God our Father, will lift us up, move us upward, raise us to a higher level, carry us along, bear with us, endure with us until He causes his fruit to emerge through us.

We can know this for certain by faith in Jesus Christ, who said takes away ain’t no option in Greek for an English translation of αἴρει in John 15:2 concerning the One true God regarding the one who remains in Jesus.  My Father is honored by this, Jesus said, that you bear much fruit and show that you are my disciples.[9]

A table comparing John 6:44 in the NET and KJV follow.

John 6:44 (NET)

John 6:44 (KJV)
No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, καγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ ουδεις δυναται ελθειν προς με εαν μη ο πατηρ ο πεμψας με ελκυση αυτον και εγω αναστησω αυτον τη εσχατη ημερα ουδεις δυναται ελθειν προς με εαν μη ο πατηρ ο πεμψας με ελκυση αυτον και εγω αναστησω αυτον εν τη εσχατη ημερα

Father, Forgive Them – Part 6

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Three things stand out to me (Luke 23:32-34a Table; John 12:32, 33; Matthew 22:41-46):

Two other criminals were also led away to be executed with [Jesus].  So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left.  [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]

And I, when I am lifted up from the earth, will draw[1] all people to myself.”  (Now [Jesus] said this to indicate clearly what kind of death he was going to die.)

While the Pharisees were assembled, Jesus asked them a question: “What do you think about the Christ?  Whose son is he?”  They said, “The son of David.”[2]  He said to them, “How then does David[3] by the Spirit call him ‘Lord,’ saying, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’ [Table]?  If David[4] then calls him ‘Lord,’ how can he be his son?”  No one was able to answer him a word,[5] and from that day on no one dared to question him any longer.

A fourth thing is like the other three: And when he comes, Jesus promised concerning the Advocate, the Spirit of truth, he will prove the world wrong concerning sin and righteousness and judgment.[6]

So I have Jesus’ righteous prayer from the cross, his promise to draw all to Himself, our Father’s promise to put Jesus’ enemies under his feet and the promise that the Holy Spirit will prove wrong or reprove the world of sin, and of righteousness, and of judgment.[7]  This sketch outlines the work of God the Father, God the Son and God the Holy Spirit for salvation, work which precedes my faith that (Romans 3:23-26 KJV):

all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus [Table].

It adequately explains why Paul didn’t celebrate my faith as a worthy personal achievement: For by grace you are saved through faith,[8] and this is not from yourselves, it is the gift of God. [9]

I’m aware of the argument that this (τοῦτο) cannot refer to faith (πίστεως) because τοῦτο is neuter and πίστεως is feminine.  I’m not qualified to engage that argument so I’ll defer to Matthew Olliffe, “Is ‘Faith’ the ‘Gift of God’? Reading Ephesians 2:8-10 with the Ancients,” from The Gospel Coalition online.  An alternative view is presented by René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” from Dallas Theological Seminary online.  The only thing I feel qualified to comment on here was a rhetorical question: “Who would accuse a beggar of working by holding out his hand to receive a dollar bill?  No one!”[10]

I have disengaged from conversation with a person seeking alms by saying, “I’ll let you get back to work.”  The difference between us is that when I go to work my pay is guaranteed by law.  No matter how many hours the person seeking alms spends in the heat, the cold or the wet, there is no guarantee but the grace of God.  And more often than not I’ve been blessed in his name by those dependent upon Him for their next meal.

Whether the momentary faith that brings one into a relationship with Jesus Christ is ultimately “a gift from God or a human exercise,” faith (πίστις) is an aspect of the fruit of the Spirit (Galatians 5:22, 23 NET Table):

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

The believer seeks to rely on the Holy Spirit’s faithfulness, as opposed to one’s own, as soon as possible: For all who are led by the Spirit of God are the sons of God.[11]  (Perhaps a new believer relies instinctively on the Holy Spirit’s faithfulness, until the religious mind leads one astray.)  Mr. López didn’t confine his objections to initial saving faith.  He continued with some discussion of sanctification, quoting Gary Nebeker: [12]

“An infused idea of faith engenders a less-than-balanced view of sanctification, i.e., victory in the spiritual life is viewed as a virtual guarantee.  If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”66

If faith is a gift, then many commands in Scripture that exhort, command, prompt, and warn believers to live obediently become superfluous because the ultimate end of infused faith guarantees the sanctification of believers without their involvement.  Followed to its logical conclusion the gift-of-faith view lessens the urgency of putting forth effort to obey scriptural exhortations.

I may be more susceptible to a works religion than some, but “putting forth effort to obey scriptural exhortations” sounds to me like trying to have my own righteousness derived, if not from the law, from the exhortations, commands, prompts and warnings of the New Testament perceived as rules to be obeyed.  That does not sound like the one who practices the truth [who] comes to the light, so that it may be plainly evident that his deeds have been done in God.[13]  Nor does it sound like the one who has entered God’s rest (Hebrews 4:10-13):

For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works, just as God did from his own works.  Thus we must make every effort to enter that rest (κατάπαυσιν), so that no one may fall by following the same pattern of disobedience (Numbers 13-14).  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul[14] from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

It seems pertinent here to point out that we must make every effort (KJV: Let us labour) was Σπουδάσωμεν in Greek, a form of Σπουδάζω: “to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy; to become mentally unsettled.”  They [e.g., those who were influential] requested only that we remember the poor, Paul wrote believers in Galatia, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.[15]  I’ll suggest that being eager to enter God’s rest might be a better understanding than effort or labour.

Mr. López’s argument that “the ultimate end of infused faith guarantees the sanctification of believers without their involvement”[16] seems like a diabolical red herring to me since my primary “involvement” in my sanctification was to take charge and try to accomplish it myself by obeying rules.  If he referred instead to Bible study, I can’t say that any consideration of how faith is produced—whether as an outright gift or by other means of God’s grace—ever diminished my appetite for Bible study.

My life divides into two parts: 1) From reciting the sinner’s prayer to atheism (about 5 years of age to 17); and 2) asking to know the Lord if He was there to be known to the present (about 22 years of age to 66 currently).  In part one of my life I had a distaste for the Bible, almost nothing could compel me to regular study.  In part two, I’ve had such a hunger that almost nothing could dissuade me from regular Bible study; nothing except, sadly, marriage and family.  I was too busy then being promoted at work to my level of incompetence and at home trying to please my wife (another “promotion” to my level of incompetence).  But I consider this appetite for the Bible God’s answer to my prayer rather than a personal achievement.

“If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”  Which of the two regimes Jesus contrasted does this Gary Nebeker quote sound most like?

Matthew 23:2-7 (NET) Matthew 11:25b-30 (NET)
The experts in the law and the Pharisees sit on Moses’[17] seat.  Therefore pay attention to what[18] they tell you[19] and do[20] it.  But do not do what they do, for they do not practice what they teach.  They tie up[21] heavy loads, hard to carry, and put them on men’s shoulders, but they[22] themselves are not willing even to lift a finger to move them.  They do all their deeds to be seen by people, for[23] they make their phylacteries wide and their tassels long.[24]  They love[25] 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.’[26] I praise you, Father, Lord of heaven and earth, because you have hidden[27] these things from the wise and intelligent, and have revealed them to little children.  Yes, Father, for this was your gracious will.  All things have been handed over to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.  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[28] and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls.  For my yoke is easy to bear, and my load is not hard to carry.

To my ear “the difficult aspects of progressive holiness” being “softpedaled” leans more toward heavy loads, hard to carry and an unwillingness even to lift a finger to move them, as it leans away from a yoke that is easy to bear and a load that is not hard to carry.

Mr. López considered, “true believers will never fail to live godly lives…because God, having infused them with faith, guarantees their sanctification throughout their lives,” a view that “diminishes the seriousness of the commands of Scripture for believers to pursue holiness.”[29]  Does God infusing me with his love through his Holy Spirit diminish the command You shall not murder?[30] Or is it the way He fulfills his command?  “[M]ost Christians do not understand,” an article titled Sanctification on The Alliance website acknowledged, “the fullness of the Holy Spirit in their lives.”[31]  The uncertainty expressed concerning sanctification in Mr. López’s article seems too accommodating to that majority.

Though my knowledge of Koine Greek syntax is insufficient to argue that—For by grace you are saved through faith, and this is not from yourselves, it is the gift of God—means that faith is not a gift from God, I have experienced by simple trial and error the difference between relying on my faith and resting in God’s own πίστις (NET: faithfulness), a fountain of water springing up to eternal life[32] as Jesus promised.  The writer of Hebrews encourages believers to enter this rest (Hebrews 3:12-14 NET):

See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God.  But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.  For we have become partners with Christ, if in fact we hold our initial confidence (ὑποστάσεως, a form of ὑπόστασις) firm until the end.

It seems obvious to me now, this requires the continuous infusion of the faithfulness that is an aspect of the fruit of God’s Holy Spirit (not to mention his love, joy, peace, patience, kindness, goodness, gentleness and self-contol), rather than something I might conjure on my own (Ephesians 3:14-21 NET).

For this reason I kneel before the Father, [Table] from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, [Table] that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love,[33] you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen [Table].

A table comparing Exodus 20:13 in the Tanakh, KJV and NET; and another comparing Exodus 20:13 (20:15) in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.  Tables comparing Matthew 22:42, 43; 22:45; Ephesians 2:8; Hebrews 4:12; Matthew 23:2-7; 11:25; 11:29 and Ephesians 3:18 in the NET and KJV follow those.

Exodus 20:13 (Tanakh) Exodus 20:13 (KJV) Exodus 20:13 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not kill. “You shall not murder.
Exodus 20:13 (Septuagint BLB) Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις οὐ φονεύσεις
Exodus 20:15 (NETS) Exodus 20:15 (English Elpenor)
You shall not murder. Thou shalt not kill.
Matthew 22:42, 43 (NET) Matthew 22:42, 43 (KJV)
“What do you think about the Christ?  Whose son is he?”  They said, “The son of David.” Saying, What think ye of Christ? whose son is he?  They say unto him, The son of David.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ· τοῦ Δαυίδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαβιδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαυιδ
He said to them, “How then does David by the Spirit call him ‘Lord,’ saying, He saith unto them, How then doth David in spirit call him Lord, saying,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτοῖς· πῶς οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων λεγει αυτοις πως ουν δαβιδ εν πνευματι κυριον αυτον καλει λεγων λεγει αυτοις πως ουν δαυιδ εν πνευματι κυριον αυτον καλει λεγων
Matthew 22:45 (NET) Matthew 22:45 (KJV)
If David then calls him ‘Lord,’ how can he be his son?” If David then call him Lord, how is he his son?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν ει ουν δαβιδ καλει αυτον κυριον πως υιος αυτου εστιν ει ουν δαυιδ καλει αυτον κυριον πως υιος αυτου εστιν
Ephesians 2:8 (NET) Ephesians 2:8 (KJV)
For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; For by grace are ye saved through faith; and that not of yourselves: it is the gift of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τῇ γὰρ χάριτι ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον
Hebrews 4:12 (NET) Hebrews 4:12 (KJV)
For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας
Matthew 23:2-7 (NET) Matthew 23:2-7 (KJV)
The experts in the law and the Pharisees sit on Moses’ seat. Saying, The scribes and the Pharisees sit in Moses’ seat:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι
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. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν παντα ουν οσα αν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν παντα ουν οσα εαν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν
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. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα
They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων
They love the place of honor at banquets and the best seats in the synagogues And love the uppermost rooms at feasts, and the chief seats in the synagogues,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις
and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’ And greetings in the markets, and to be called of men, Rabbi, Rabbi.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ραββί και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι
Matthew 11:25 (NET) Matthew 11:25 (KJV)
At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· ἐξομολογοῦμαι σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις
Matthew 11:29 (NET) Matthew 11:29 (KJV)
Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄρατε τὸν ζυγόν μου ἐφ᾿ ὑμᾶς καὶ μάθετε ἀπ᾿ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων
Ephesians 3:18 (NET) Ephesians 3:18 (KJV)
you will be able to comprehend with all the saints what is the breadth and length and height and depth, May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος

[1] Condemnation or Judgment? – Part 8

[2] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[3] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[4] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[5] Since I’ve considered this recently it seems pertinent to note that the Pharisees did not answer Jesus’ quizzical allusion to his own incarnation by saying, “Oh, well, David was just being respectful to the future Messiah, calling him ‘sir’.”

[6] John 16:8 (NET)

[7] John 16:8b (KJV)

[8] The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding faith.  The NET parallel Greek text and NA28 did not.  A note (20) in the NET indicates that this difference might actually be significant.

[9] Ephesians 2:8 NET

[10] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” IS FAITH CONSIDERED A WORK?, BIBLIOTHECA SACRA / July–September 2007, p266, from Dallas Theological Seminary

[11] Romans 8:14 (NET)

[12] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[13] John 3:21 (NET)

[14] The StephanusTextus Receptus and Byzantine Majority Text had τε και (KJV: and) following soul, where the NET parallel Greek text and NA28 had simply καὶ.

[15] Galatians 2:10 (NET)

[16] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

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

[18] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὅσα ἐὰν here, where the Stephanus Textus Receptus had οσα αν (KJV: whatsoever).

[19] The Stephanus Textus Receptus and Byzantine Majority Text had τηρειν (KJV: observe) following tell you (KJV: bid you).  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had ποιήσατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιειτε.

[21] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following tie up, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

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

[23] The NET parallel Greek text and NA28 had γαρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δὲ (KJV: But).

[24] The Stephanus Textus Receptus and Byzantine Majority Text had των ιματιων αυτων (KJV: of their garments) here.  The NET parallel Greek text and NA28 did not.

[25] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following they love, where the Stephanus Textus Receptus and Byzantine Majority Text had τε (KJV: And).

[26] The Stephanus Textus Receptus and Byzantine Majority Text had a second ραββι (KJV: Rabbi) here.  The NET parallel Greek text and NA28 did not.

[27] The NET parallel Greek text and NA28 had ἔκρυψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκρυψας (KJV: had hid).

[28] The NET parallel Greek text and NA28 had πραΰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πραος (KJV: meek).

[29] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[30] Exodus 20:13 (NET)

[31] Here is a link to a table comparing Presbyterian, Baptist and Christian & Missionary Alliance views of sanctification according to their own websites.

[32] John 4:14 (NET)

[33] The Stephanus Textus Receptus and Byzantine Majority Text had εν αγαπη ερριζωμενοι και τεθεμελιωμενοι (“in love rooted and grounded”) at the beginning of verse 18, where the NET parallel Greek text and NA28 had it (ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι) at the end of verse 17.

Romans, Part 92

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Paul blessed believers in Rome with the following benediction (Romans 16:25-27 NET):

Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God, through Jesus Christ, be glory forever!  Amen.[1]

The Greek word translated is able above was δυναμένῳ, a form of δύναμαι.  Paul told the Ephesian elders (Acts 20:32 NET):

And now I entrust you[2] to God and to the message of his grace.  This message is able (δυναμένῳ) to build[3] you up and give you an inheritance among all those who are sanctified.

I hear τῷ λόγῳ τῆς χάριτος αὐτοῦ (NET: the message of his grace) as an another appositive phrase effectively, equivalent to εὐαγγέλιον (NET: gospel) and τὸ κήρυγμα Ἰησοῦ Χριστοῦ (NET: the proclamation of Jesus Christ).  Here the message of his grace is able to build you up (οἰκοδομῆσαι, a form of οἰκοδομέω).  But I assume this is true because of him who is able to strengthen (στηρίξαι, a form of στηρίζω) you:  Except the LORD build (Septuagint [Table2 below]: οἰκοδομήσῃ, another form of οἰκοδομέω) the house, they labour in vain that build (οἰκοδομοῦντες, another form of οἰκοδομέω) it.[4]  Anything other than being led by the Spirit of God (Romans 8:1-17) is the work of actors, hypocrites.

Paul wrote to believers in Ephesus (Ephesians 3:20, 21 NET):

Now to him who by the power that is working within us is able (δυναμένῳ) to do far beyond all that we ask or think, to him be the glory in the church and[5] in Christ Jesus to all generations, forever and ever.  Amen.

And may the Lord cause you to increase and abound in love for one another and for all, Paul wrote believers in Thessalonica, just as we do for you, so that your hearts are strengthened (στηρίξαι) in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[6]  Here hearts…strengthened in holiness is linked to the Lord cause you to increase and abound in love.  This love is ἀγάπῃ, the ἀγάπη which is the fulfillment of the law[7] (1 Corinthians 13).

Paul continued this theme in his second letter (2 Thessalonians 2:13-17 NET):

But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose[8] you from the beginning for salvation through sanctification by the Spirit and faith in the truth.  He called[9] you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ.  Therefore, brothers and sisters, stand firm and hold on to the traditions that we taught you, whether by speech or by letter.  Now may our Lord Jesus Christ himself and God our Father,[10] who loved us and by grace gave us eternal comfort and good hope, encourage your hearts and strengthen (στηρίξαι) you[11] in every good thing you do or say.

Paul made the mystery (μυστηρίου, a form of μυστήριον) that had been kept secret for long ages explicit in his letter to believers in Colossae; namely, Christ in you (Colossians 1:25-29 NET):

I became a servant of the church according to the stewardship from God—given to me for you—in order to complete (πληρῶσαι, a form of πληρόω; KJV: to fulfil) the word of God, that is, the mystery (μυστήριον) that has been kept hidden from ages and generations, but has now[12] been revealed to his saints.  God wanted to make known to them the glorious riches[13] of this mystery (μυστηρίου, a form of μυστήριον) among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ.[14]  Toward this goal I also labor, struggling according to his power that powerfully works in me.

Paul didn’t labor to complete or fulfil the word of God in his own strength, but according to Christ’s power that powerfully works in me.  For I want you to know how great a struggle I have for[15] you, he continued, and for those in Laodicea, and for those who have not met[16] me face to face[17] (Colossians 2:2, 3 NET Table).

My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.

In Paul’s mind—I have been crucified (Romans 6:3-14) with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me[18]—was not a unique situation exclusively for him alone.  It was the gospel he struggled to complete in all who believe (Ephesians 3:14-21 NET):

For this reason I kneel before the Father (Table), from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened (κραταιωθῆναι) with power through his Spirit in the inner person (Table), that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love, you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen.

And so ὑπακοὴν πίστεως (NET: obedience of faith), faith’s[19] obedience as opposed to works’ obedience, is nothng other than the fruit of the Spirit: God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,[20] springing up to eternal life.[21]

Tables comparing Psalm 127:1 in the Tanakh, KJV and NET, and tables comparing Psalm 127:1 (126:1) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 16:27; Acts 20:32; Ephesians 3:21; 2 Thessalonians 2:13, 14; 2:16, 17; Colossians 1:26-28 and 2:1 in the NET and KJV.

Psalm 127:1 (Tanakh)

 Psalm 127:1 (KJV)

Psalm 127:1 (NET)
Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A Song of degrees for Solomon.  Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A song of ascents; by Solomon.  If the Lord does not build a house, then those who build it work in vain.  If the Lord does not guard a city, then the watchman stands guard in vain.

Psalm 127:1 (Septuagint BLB)

Psalm 126:1 (Septuagint Elpenor)
ᾠδὴ τῶν ἀναβαθμῶν τῷ Σαλωμων ἐὰν μὴ κύριος οἰκοδομήσῃ οἶκον εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν ἐὰν μὴ κύριος φυλάξῃ πόλιν εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων ᾿ῼδὴ τῶν ἀναβαθμῶν. – ΕΑΝ μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες· ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων

Psalm 126:1 (NETS)

Psalm 126:1 (English Elpenor)
An Ode of the Steps.  Pertaining to Salomon.  Unless the Lord builds a house, those who build it labored in vain.  Unless the Lord guards a city, the guard kept awake in vain. [A Song of Degrees.]  Except the Lord build the house, they that build labour in vain: except the Lord keep the city, the watchman watches in vain.

Romans 16:27 (NET)

Romans 16:27 (KJV)
to the only wise God, through Jesus Christ, be glory forever!  Amen. To God only wise, be glory through Jesus Christ for ever.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μόνῳ σοφῷ θεῷ, διὰ Ἰησοῦ Χριστοῦ, |ᾧ| ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην [προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην

Acts 20:32 (NET)

Acts 20:32 (KJV)
And now I entrust you to God and to the message of his grace.  This message is able to build you up and give you an inheritance among all those who are sanctified. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ |θεῷ| καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν και τανυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν και τα νυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν

Ephesians 3:21 (NET)

Ephesians 3:21 (KJV)
to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen. Unto him be glory in the church by Christ Jesus throughout all ages, world without end.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, ἀμήν αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην

2 Thessalonians 2:13, 14 (NET)

2 Thessalonians 2:13, 14 (KJV)
But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose you from the beginning for salvation through sanctification by the Spirit and faith in the truth. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς |ἀπ᾿ ἀρχῆς| εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας
He called you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰς ὃ [καὶ] ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου

2 Thessalonians 2:16, 17 (NET)

2 Thessalonians 2:16, 17 (KJV)
Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι
encourage your hearts and strengthen you in every good thing you do or say. Comfort your hearts, and stablish you in every good word and work.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω

Colossians 1:26-28 (NET)

Colossians 1:26-28 (KJV)
that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν – νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου
God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης οις ηθελησεν ο θεος γνωρισαι τις ο πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης οις ηθελησεν ο θεος γνωρισαι τι το πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης
We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου

Colossians 2:1 (NET)

Colossians 2:1 (KJV)
For I want you to know how great a struggle I have for you, and for those in Laodicea, and for those who have not met me face to face. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπον μου ἐν σαρκί θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι

[1] The Stephanus Textus Receptus had προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας (Written to the Romanes from Corinthus, and sent by Phebe seruant of the Church at Cenchrea [King James Bible 1611]) here.  The NET Parallel Greek text, NA28 and Byzantine Majority Text did not.

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

[3] The NET parallel Greek text and NA28 had οἰκοδομῆσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εποικοδομησαι.

[4] Psalm 127:1a (Tanakh)

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

[6] 1 Thessalonians 3:12, 13 (NET)

[7] Romans 13:10b (NET)

[8] The NET parallel Greek text and NA28 had εἵλατο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειλετο (KJV: hath…chosen).

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

[10] The NET parallel Greek text and NA28 had the article ὁ preceding Father, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ (KJV: even).

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

[12] The NET parallel Greek text and NA28 had νῦν here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυνι.

[13] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τὸ preceding riches, where the Stephanus Textus Receptus had ο.

[14] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[15] The NET parallel Greek text and NA28 had ὑπὲρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had περι.

[16] The NET parallel Greek text and NA28 had ἑόρακαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακασιν (KJV: have…seen).

[17] Colossians 2:1 (NET)

[18] Galatians 2:20 (NET)

[19] The Greek word πίστεως is a genitive form of πίστις.

[20] Galatians 5:22, 23a (NET) Table

[21] John 4:14b (NET) Table

A Door of Hope, Part 1

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The essay Jedidiah, Part 1 was written days before I began to compare Old Testament quotations in the New Testament to the Septuagint, and years before I checked all of the Masoretic text against the Septuagint.  I thought of Achan’s confession as the door or opportunity of/for hope promised in Hosea, and related it to John’s letter (1 John 1:5-2:2 NET Table):

Now this is the gospel (NET note 13) message (NET note 14) we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.  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 (ὁμολογῶμεν, a form of ὁμολογέω) 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.

Revisiting the essay to make Old Testament comparison tables I discovered that the Septuagint was a bit different.

Masoretic Text

 Septuagint
Hosea 2:15 (Tanakh) Hosea 2:15 (NET) Hosea 2:15 (NETS)

Hosea 2:17 (Elpenor English)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt. And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

As I began the word studies for this essay I heard a sermon (Hebrews 6:4-6 NET):

For it is impossible (Ἀδύνατον, a form of ἀδύνατος) in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

The preacher wanted to comfort his hearers, persuading them they were not of this kind.  He described the kind of person the writer intended.  It was a fairly accurate description of my life, except that I can’t recall having tasted…the miracles of the coming age before I became an atheist.  I realized, especially in retrospect, that the Holy Spirit wanted to focus my attention on the fact that I had been renewed again to repentance, but I began to wonder if that renewal might be suspect.

I imagined standing before Jesus.  He determined that for the sake of the veracity of Hebrews 6:4-6 it would be best if I spent eternity in the lake of fire.  I was disappointed but willing that his word be true: Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail[1] when you are judged.”[2]  That reaction, so uncharacteristic of the old human (παλαιὸν ἄνθρωπον; Ephesians 4:22-24), calmed my suspicions about my renewed repentance for the moment.  I also recalled, but didn’t study, for God all things are possible.  I will consider it more thoroughly here (Matthew 19:23-26 NET):

Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!  Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.”  The[3] disciples were greatly astonished when they heard this and said, “Then who can be saved?”  Jesus looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but for God all things are[4] possible (δυνατά, a form of δυνατός).”

And again (Mark 10:27 NET):

Jesus[5] looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but not for God;[6] all things are[7] possible (δυνατὰ, a form of δυνατός) for God.”

Though my main concern is the contrast between human ἀδύνατον and God’s δυνατὰ, I’ll consider the context here a moment.  My Dad told me the story of a small night gate in Jerusalem called “The Needle’s Eye,” but he never showed me any pictures of it.  The NET note (32) explained:

The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

The difficulty a camel would have passing through The Needle’s Eye—“stooped and…its baggage removed”—reinforces Jesus’ point about divesting oneself of (excess?) possessions (ὑπάρχοντα), while the fantastical image of a camel passing through the eye of a sewing needle distracts the rich (and anyone else) from taking Him seriously.  Others disagree.  But no one of means wants to hear, If you wish to be perfect, go sell your possessions and give the money to the[8] poor, and you will have treasure in heaven.[9]  Then come, follow me.[10]

Anyway, I left on a road trip without studying the problem that nagged at me directly.  As I drove I began to think about the preacher who taught on Hebrews 6:4-6.  In another sermon he had made a fairly serious interpretation mistake, making his own point rather than that of the Scripture.  My mind began to argue against his right to confront me with Hebrews 6:4-6.  I turned on the radio to drown out my thoughts.  Aside from being unloving and unkind, ad hominem arguments aren’t an effective bolster to faith.

What little time I had for study I devoted to לפתח (pethach), translated διανοῖξαι (a form of διανοίγω) in the Septuagint (Table2 below).  I was a little embarrassed that it had just occurred to me to search forms of διανοίγω in the Septuagint to see what Hebrew words they translated in the Masoretic text.  I wanted to finish the table and move on.  The unattended challenge of Hebrews 6:4-6 continued to fester.

While the idea of spending eternity in the lake of fire was unpleasant, it was made bearable if I could face it with Jesus, sustained by his love, joy, peace, patience, kindness, goodness faithfulness, gentleness and self-control.  But I define the lake of fire as the place where the omnipresent God is not.  If Jesus ripped his Holy Spirit from me, though I wouldn’t be left with anything I care very much about, I realized in a long sleepless night that I really didn’t want to spend eternity there.  I began to question the nature and validity of my renewed repentance again.

In the morning it all seemed like a trick to get me frustrated or angry so I would run off, abandon Jesus and live in sin.  Heaven or hell aside, I want to be done with sin.  It’s not good for me or anyone around me.  I began to wonder if my renewed repentance was part of God’s eternal punishment for crucifying the Son of God for [myself] all over again and holding him up to contempt: He gave me this brief taste of eternal life only to snatch his Spirit away at the most inopportune moment.

I deserve it, no question about that, but it doesn’t sound like God to me (John 3:16-18 NET):

For this is the way God loved the world: He gave his[11] one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his[12] Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him.  The one who believes in him is not condemned (κρίνεται, another form of κρίνω).  The one who does not believe has been condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the one and only Son of God.

To think of God’s love (ἠγάπησεν, a form of ἀγαπάω) as primarily a feeling,[13] a kind of affection for the world, confuses the Scripture.  God’s feeling for the world is very clear from the beginning, in the Masoretic text (Table3 below) at least:[14] The Lord regretted that he had made humankind on the earth, and he was highly offended.[15]  Unlike the Billy Joel song God doesn’t pretend to “want you just the way you are.”[16]

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  He delivered us [who have faith in Christ Jesus] from the power of darkness and transferred us to the kingdom of the Son he loves (ἀγάπης, a form of ἀγάπη), in whom we have redemption,[17] the forgiveness of sins.[18]  For this is the way God loved the world: those whom he foreknew he also predestined to be conformed to the image (εἰκόνος, a form of εἰκών) of his Son,[19] that his Son would be the firstborn among many brothers and sisters.[20]  “Sit at my right hand,” He promised the Son he loves, “until I put your enemies under your feet”’?[21]  All of this is the grace of God received through faith, the faith (πίστις) that is an aspect of the fruit of his Holy Spirit; it is not from works, so that no one can boast.[22]

Jesus is the way God loved the world, not because of a positive emotion but because God is love (ἀγάπη).[23]  God (ἀγάπη) is patient, God (ἀγάπη) is kind, He is not envious.  God (ἀγάπη) does not brag, He is not puffed up.  He is not rude, He is not self-serving, He is not easily angered or resentful.  He is not glad about injustice, but rejoices in the truth.  He bears all things, believes all things, hopes all things, endures all things.  He (ἀγάπη) never ends.[24]  For this is the way God loved—and demonstrated his joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[25] to—the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 

I had a week between work assignments.  It was more convenient to drive to my mother’s house than all the way back to my own home.  On the drive I began to wonder: if Jesus snatched his Spirit from me, would the new human (καινὸν ἄνθρωπον; Ephesians 4:22-24) cling to his Holy Spirit and bid the chaff of the old human godspeed and good riddance into the lake of fire?  I finally decided that this obsession with Jesus snatching his Holy Spirit from me needed to be confronted directly.  I planned to look into ἀδύνατον, the Greek word translated impossible in Hebrews 6:4, during the week I spent with my mother.

For God achieved what the law could not (ἀδύνατον, a form of ἀδύνατος) do, Paul wrote believers in Rome, because it was weakened (ἠσθένει, a form of ἀσθενέω) 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.[26]

In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible (ἀδύνατον, a form of ἀδύνατος) for God to lie.[27]

This proved to be the dull spot in my sword of the Spirit.  I was uncertain whether the infinitive ἀνακαινίζειν (to renew) was impossible for God as well as for human beings.  That’s why I had difficulty resting even as the Holy Spirit drew me back to the fact that I had been renewed to repentance.  But the writer of Hebrews was not shy about stating explicitly that something was impossible for God when the Holy Spirit meant that something was impossible for God.  What is impossible (ἀδύνατα, another form of ἀδύνατος) for mere humans, Jesus said according to Luke’s Gospel narrative, is possible (δυνατὰ, a form of δυνατός) for God.[28]

I’ll quote the final occurrences of ἀδύνατον for completeness: For it is impossible (ἀδύνατον, a form of ἀδύνατος) for the blood of bulls and goats to take away sins.[29]  Now without faith it is impossible (ἀδύνατον, a form of ἀδύνατος) to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.[30]

It would have been much easier to have taken the few moments this study required in the first place rather than face a week of nagging uncertainty.  I’ll trust that this essay will serve as a preface to the word studies to come in A Door of Hope.

Tables comparing Hosea 2:15 and Genesis 6:6 in the Tanakh, KJV and NET; and tables comparing Hosea 2:15 (2:17) and Genesis 6:6 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 3:4; Matthew 19:25, 26; 19:21; Mark 10:27; John 3:16, 17; Colossians 1:14 and 1 Corinthians 13:8 in the NET and KJV.

Hosea 2:15 (Tanakh)

 Hosea 2:15 (KJV)

Hosea 2:15 (NET)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt.

Hosea 2:15 (Septuagint BLB)

Hosea 2:17 (Septuagint Elpenor)
καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῗθεν καὶ τὴν κοιλάδα Αχωρ διανοῗξαι σύνεσιν αὐτῆς καὶ ταπεινωθήσεται ἐκεῗ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῖθεν καὶ τὴν κοιλάδα ᾿Αχὼρ διανοῖξαι σύνεσιν αὐτῆς, καὶ ταπεινωθήσεται ἐκεῖ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου.

Hosea 2:15 (NETS)

Hosea 2:17 (English Elpenor)
And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

Genesis 6:6 (Tanakh)

 Genesis 6:6 (KJV)

Genesis 6:6 (NET)
And it repented HaShem that He had made man on the earth, and it grieved Him at His heart. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. The Lord regretted that he had made humankind on the earth, and he was highly offended.

Genesis 6:6 (Septuagint BLB)

Genesis 6:6 (Septuagint Elpenor)
καὶ ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη

Genesis 6:6 (NETS)

Genesis 6:6 (English Elpenor)
then God considered that he had made humankind on the earth, and he thought it over. then God laid it to heart that he had made man upon the earth, and he pondered [it] deeply.

Romans 3:4 (NET)

Romans 3:4 (KJV)
Absolutely not!  Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.” God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, |καθὼς| γέγραπται ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε

Matthew 19:25, 26 (NET)

Matthew 19:25, 26 (KJV)
The disciples were greatly astonished when they heard this and said, “Then who can be saved?” When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες· τίς ἄρα δύναται σωθῆναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι
Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.” But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· παρὰ ἀνθρώποις τοῦτο ἀδύνατον ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν

Matthew 19:21 (NET)

Matthew 19:21 (KJV)
Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven.  Then come, follow me.” Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔφη αὐτῷ ὁ Ἰησοῦς· εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησον σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι

Mark 10:27 (NET)

Mark 10:27 (KJV)
Jesus looked at them and replied, “This is impossible for mere humans, but not for God; all things are possible for God.” And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾿ οὐ παρὰ θεῷ· πάντα γὰρ δυνατὰ παρὰ |τῷ| θεῷ εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα τω θεω παντα γαρ δυνατα εστιν παρα τω θεω εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα θεω παντα γαρ δυνατα εστιν παρα τω θεω

John 3:16, 17 (NET)

John 3:16, 17 (KJV)
For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾿ ἔχῃ ζωὴν αἰώνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον
For God did not send his Son into the world to condemn the world, but that the world should be saved through him. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου

Colossians 1:14 (NET)

Colossians 1:14 (KJV)
in whom we have redemption, the forgiveness of sins. In whom we have redemption through his blood, even the forgiveness of sins:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων

1 Corinthians 13:8 (NET)

1 Corinthians 13:8 (KJV)
Love never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται

[1] The NET parallel Greek text and NA28 had νικήσεις in the future tense and indicative mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had νικησης in the aorist tense and subjunctive mood (KJV: mightest overcome).  For reference purposes all agree on δικαιωθῇς (NET: will be justified; KJV: mightest be justified) in the aorist tense and subjunctive mood.

[2] Romans 3:4 (NET)

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

[4] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: is/are) repeated here.  The NET parallel Greek text and NA28 did not.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And Jesus) here.  The NET parallel Greek text and NA28 did not.

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

[7] The Stephanus Textus Receptus and Byzantine Majority Text had the verb of being εστιν here.  The NET parallel Greek text and NA28 did not.

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

[9] The NET parallel Greek text and NA28 had the plural οὐρανοῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ουρανω.

[10] Mathew 19:21 (NET)

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

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

[13] When Jesus met Mary, the sister of Martha and Lazarus, for the first time (Luke 7:36-50), He told his host, Therefore I tell you, her sins, which were many, are forgiven, thus she loved (ἠγάπησεν, a form of ἀγαπάω) much; but the one who is forgiven little loves (ἀγαπᾷ, another form of ἀγαπάω) little (Luke 7:47 NET).  There is no way I can look at this story and say that the meaning of ἀγαπάω excludes the complex layering of emotions Mary felt, though Jesus focused primarily on what she did to him (Luke 7:44-46).  Crying over, kissing and anointing, Jesus’ feet may have flowed directly from Mary’s emotions, though Jesus said, No one can come to me unless the Father who sent me draws him (John 6:44a NET).

I thought my love and gratitude for Jesus’ salvation were supposed to lead to a life of obedience.  My love and gratitude weren’t up to the task.  His love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the fruit of his Holy Spirit, received by faith, is turning the tide.  His love [not my emotions] is the fulfillment of the law (Romans 13:10b NET).  Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more, so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord (Romans 5:20, 21 NET).

[14] The Septuagint is less clear (Table4 above).

[15] Genesis 6:6 (NET)

[16] “Just the Way You Are”

[17] The Stephanus Textus Receptus and Byzantine Majority Text had δια του αιματος αυτου (KJV: through his blood) here.  The NET parallel Greek text and NA28 did not.  NET note 26.

[18] Colossians 1:13, 14 (NET)

[19] He is the image (εἰκὼν) of the invisible God, the firstborn over all creation… (Colossians 1:15 NET)

[20] Romans 8:29 (NET)

[21] Matthew 22:44b (NET) Table

[22] Ephesians 2:9 (NET)

[23] 1 John 4:8b (NET)

[24] 1 Corinthians 13:4-8a (NET)  The NET parallel Greek text and NA28 had πίπτει here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκπιπτει (KJV: faileth).

[25] Galatians 5:22, 23a (NET) Table

[26] Romans 8:3, 4 (NET) Table

[27] Hebrews 6:17, 18 (NET) Table

[28] Luke 18:27 (NET)

[29] Hebrews 10:4 (NET) Table

[30] Hebrews 11:6 (NET)

A Shadow of the Good Things, Part 1

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Revisiting Is Sin Less Than Sin, Part 2 to make tables of quotations that differed in the NET parallel Greek, Stephanus Textus Receptus or Byzantine Majority Text I learned that there is some question whether τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) was original to Galatians 3:1 (Table).  I want to consider that possibility here.

On the surface given my particular fetish it’s a slam dunk.  I hear obey the truth as “obey the law.”  The law is clear (Table1 and Table2 below): And in the eighth day the flesh of his foreskin [i.e., of the new-born man-child] shall be circumcised.[1]  But Paul wrote adult, presumably Gentile, believers in Galatia: Listen!  I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all![2]  In English it is obvious that someone added that ye should not obey the truth to obfuscate Paul’s actual point.  In Greek it’s not so obvious.

Had the translators chosen any other English words for πειθεσθαι, the passive infinitive form of πείθω, it wouldn’t have triggered my works religion fetish (Galatians 3:1 KJV Table)

O foolish Galatians, who hath bewitched you, that ye should not [be persuaded of, be convinced of, come to believe, believe, trust, follow, rely on] the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

Any of these translations would have persuaded me that truth would refer to Paul’s teaching about Christ in his letter to the Galatians rather than to law.  The only (or only other) occurrence of πείθεσθαι in the New Testament was, And if we put bits into the mouths of horses to get them to obey (πείθεσθαι, a form of πείθω) us, then we guide their entire bodies.[3]  Here πείθεσθαι was translated to obey in the NET and may obey in the KJV (Table3 below).  I wanted to focus on Paul’s usage of other forms of πείθω elsewhere, but realized that I had better consider all other occurrences.  The following table is in alphabetical order.

Reference

 Form of πείθω NET

KJV
Matthew 27:20 ἔπεισαν …the elders persuaded the crowds… …elders persuaded the multitude…
Acts 5:40 ἐπείσθησαν He convinced them… And to him they agreed…
Acts 17:4 Some of them were persuaded… And some of them believed…
Acts 18:4 ἔπειθεν …attempting to persuade them. …and persuaded the Jews and the Greeks.
Acts 27:11 ἐπείθετο …the centurion was more convinced by the captain… …the centurion believed the master…
Acts 13:43 ἔπειθον …were persuading them to continue in the grace of God. …persuaded them to continue in the grace of God.
Acts 5:36 ἐπείθοντο …all who followed him were dispersed… …as many as obeyed him, were scattered…
Acts 5:37 …all who followed him were scattered. …as many as obeyed him, were dispersed.
Acts 28:24 Some were convinced by what he said… And some believed the things which were spoken…

This is a good place to break this table since ἐπείθοντο, another passive form of πείθω, was translated both obeyed and believed in different contexts in the KJV, and the latter was contrasted to ἠπίστουν, a form of ἀπιστέω (NET: refused to believe; KJV: believed not).  Peter and the apostles had already escaped from prison once (Acts 5:17-21).  They were arrested again (Acts 5:27-32 NET):

When they had brought them, they stood them before the council, and the high priest questioned them, saying, “We[4] gave you strict orders not to teach in this name.  Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!”  But Peter[5] and the apostles replied,[6] “We must obey (πειθαρχεῖν, a form of πειθαρχέω) God rather than people.  The God of our forefathers raised up Jesus, whom you seized and killed by hanging him on a tree.  God exalted him to his right hand as Leader and Savior, to give[7] repentance to Israel and forgiveness of sins.  And we are witnesses[8] of these events, and so is the Holy[9] Spirit whom God has given to those who obey (πειθαρχοῦσιν, another form of πειθαρχέω) him.”

Both πειθαρχέω and πειθαρχοῦσιν are active verbs, compound words that include πείθω.  At any other time it might have freaked me out to consider that God has given the Holy Spirit to those who obey Jesus.  But I’ve paused here because Gamaliel helped me wrap my head around what has troubled me.  I’ll get to that soon.  Those who obey Jesus reminds me of what Peter said at Pentecost, Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.[10]

Peter didn’t think the active imperative verb μετανοήσατε (a form of μετανοέω), to repent, or the passive imperative verb βαπτισθήτω (a form of βαπτίζω), be baptized, were works that could taint the gift (δωρεὰν, a form of δωρεά) of the Holy Spirit.  This is the deed (ἔργον) God requires, Jesus said, to believe (πιστεύητε, a form of πιστεύω) in the one whom he sent.[11]  I assume that to repent and be baptized in the name of Jesus Christ is the practical demonstration of to believe in the one whom he sent, in the sense that James described: Show me your faith (πίστιν, a form of πίστις) without[12] works[13] (ἔργων, a form of ἔργον) and I will show you faith[14] (πίστιν, a form of πίστις) by my works (ἔργων, a form of ἔργον).[15]

The NET definition of βαπτίζω includes the following slightly more complicated explanation:

Not to be confused with 911, bapto.  The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C.  It is a recipe for making pickles and is helpful because it uses both words.  Nicander says that in order to make a pickle, the vegetable should first be ‘dipped’ (bapto) into boiling water and then ‘baptised’ (baptizo) in the vinegar solution.  Both verbs concern the immersing of vegetables in a solution.  But the first is temporary.  The second, the act of baptising the vegetable, produces a permanent change.  When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism. e.g. Mr 16:16. ‘He that believes and is baptised shall be saved’.  Christ is saying that mere intellectual assent is not enough.  There must be a union with him, a real change, like the vegetable to the pickle! (Bible Study Magazine, James Montgomery Boice, May 1989).

So those who accepted [Peter’s] message, Luke continued his narrative of Pentecost, were baptized (ἐβαπτίσθησαν, another form of βαπτίζω), and that day about three thousand people were added.[16]  So I assume these three thousand people were joined in life-changing union with Christ.  I’m uncertain whether Mr. Boice would have assumed that they had also been dipped in water.

John the Baptist contrasted his ministry to that of Jesus as follows (Matthew 3:11-17 NET):

“I baptize (βαπτίζω) you with water, for repentance (μετάνοιαν, a form of μετάνοια), but the one coming after me is more powerful than I am – I am not worthy to carry his sandals!  He will baptize (βαπτίσει, another form of βαπτίζω) you with the Holy Spirit and fire.[17]  His winnowing fork is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, but the chaff he will burn up with inextinguishable fire!”

Then Jesus came from Galilee to John to be baptized (βαπτισθῆναι, another form of βαπτίζω) by him in the Jordan River.  But John[18] tried to prevent him, saying, “I need to be baptized (βαπτισθῆναι, another form of βαπτίζω) by you, and yet you come to me?”  So Jesus replied to him, “Let it happen now, for it is right for us to fulfill all righteousness.”  Then John yielded to him.  After[19] Jesus was baptized (βαπτισθεὶς, another form of βαπτίζω), just as he was coming up out of the water, the heavens opened[20] and he saw the Spirit of God descending like a dove and coming to rest on him.  And a voice from heaven said, “This is my one dear Son; in him I take great delight.”

Since I don’t believe that this was Jesus’ first encounter with the Holy Spirit (Psalm 22:9, 10), I assume He went out of his way, much to John’s consternation, to demonstrate a linkage between water baptism for repentance and the receiving of the Holy Spirit.  It was not a rule: “no one can receive the Holy Spirit apart from water baptism.”  While Peter was still speaking [to the Gentiles who had summoned him], the Holy Spirit fell on all those who heard the message.[21]  Then Peter[22] said (Acts 10:46b-48a NET Table):

“No one can withhold the water for these people to be baptized (βαπτισθῆναι, another form of βαπτίζω), who have received the Holy Spirit just as[23] we did, can he?”  So he gave orders to have them baptized (βαπτισθῆναι, another form of βαπτίζω) in the name of Jesus Christ.[24]

Submitting to baptism is something a new believer can do to demonstrate faith and repentance, to begin to follow Jesus.  Let it happen now, Jesus comforted John, for it is right for us to fulfill all righteousness.[25]  Jesus was baptized in the muddy brown Jordan River rather than an over-sized bathtub or a small swimming pool.  As He disappeared under the water and then rose again, glistening in the sunlight, He presented a beautiful image of Paul’s teaching to believers in Rome (Romans 6:3, 4 NET):

Or do you not know that as many as were baptized (ἐβαπτίσθημεν, another form of βαπτίζω) into Christ Jesus were baptized (ἐβαπτίσθημεν, another form of βαπτίζω) into his death?  Therefore we have been buried with him through baptism (βαπτίσματος, a form of βάπτισμα) 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.

Much as I like Mr. Boice’s imagery, my initial investigations are yielding a negative result, since Jesus, Cornelius and (I assume) no believers in Rome were drowned in the waters of baptism.  John the Baptist/Matthew, Peter/Luke and Paul have not demonstrated so technical a usage of forms of βαπτίζω versus forms of βάπτω as is found in Nicander’s pickle recipe thus far.  I won’t pursue an exhaustive search here, since I’ve already interrupted an exhaustive search of forms of πείθω to listen to Gamaliel.

When the council and the high priest heard Peter and the apostles say, we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him,[26] they became furious and wanted[27] to execute them.  But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the[28] men[29] to be put outside for a short time.[30]  Gamaliel addressed the Council (Acts 5:35b-39 NET):

“Men of Israel, pay close attention to what you are about to do to these men.  For some time ago Theudas rose up, claiming to be somebody, and about[31] four hundred men joined[32] him.  He was killed, and all who followed (ἐπείθοντο, another form of πείθω; KJV: obeyed) him were dispersed and nothing came of it.  After him Judas the Galilean arose in the days of the census, and incited people[33] to follow him in revolt.  He too was killed, and all who followed (ἐπείθοντο, another form of πείθω; KJV: obeyed) him were scattered.  So in this case I say to you, stay away from these men and leave them alone,[34] because if this plan or this undertaking originates with people, it will come to nothing, but if it is from God, you will not be able to stop them,[35] or you may even be found fighting against God.”  He convinced (ἐπείσθησαν, another form of πείθω) them…

Given that ἐπείθοντο and ἐπείσθησαν are both passive 3rd person plural forms of πείθω, the KJV translation—And to him they agreed[36]—is a more accurate translation of the Greek than the more active He convinced them[37] in the NET.  Also ἐπείσθησαν might have been translated obeyed, the same way ἐπείθοντο was in the KJV, since the council did not carry out its desire or counsel to execute the apostles.  Gamaliel held no gun to their heads.  Rather, they were persuaded by his history lesson.

What stood out in sharp enough relief for me to finally perceive it this time was the fact that all who followed or obeyed Theudas did so in their own strength.  Theudas was powerless to give them his spirit, much less the Holy Spirit of God.  Likewise, all who followed or obeyed Judas the Galilean did so in their own strength.  He was unable to fill them with a love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that could sustain them.  Theudas and Judas the Galilean left their followers to their own devices.  After they were killed their followers were dispersed (διελύθησαν) and scattered (διεσκορπίσθησαν).

Here I can distinguish the true Christ from the false.  The true Christ fulfills the promise of the Lord (ʼădônây, אֲדֹנָ֣י) God (yehôvih, יֱהֹוִ֔ה): And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.[38]  And this, not by obeying rules: For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.[39]  Paul described it this way (Romans 7:4-6 NET):

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.

It bears mentioning here that I have never spoken in tongues or performed a miraculous sign.  I am about as mundane a muggle as you will ever meet.  And still by the continuous infusion of the fruit of Christ’s Holy Spirit I am being renewed in the spirit of [my] mind, and [putting] on the new man who has been created in God’s image – in righteousness and holiness that comes from truth.[40]

Pope Francis made the news recently approving a change to the English translation of the Lord’s Prayer.  It’s not the first time I’ve heard this translation questioned, and I mostly frequent Protestant circles.  The Lord knows He will not tempt me to sin, but I didn’t.

As I began to let go of the only way of righteousness I had ever known—forcing myself to obey the rules, norms and standards of righteousness handed down to me by God, governments, parents and teachers—to rely instead upon the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[41] of his Holy Spirit, that does no wrong to a neighbor[42] and is therefore the fulfillment (Romans 8:3, 4) of God’s law, the righteousness of God through the faithfulness of Jesus Christ for all who believe,[43] I was scared.  And unfortunately when I was going through the worst of it I didn’t pray the Lord’s prayer very often.

I thought it was a model prayer to be imitated rather than an actual prayer to be prayed.  But now I pray daily, not just for myself but for all, from the Pope to the homeless man who blessed me at the stoplight for the last of my cash: “and lead us…(pause a beat)… not into temptation but deliver us from the evil.”  Praying that daily (or more often) really helps when the Holy Spirit leads in a direction my religious mind doesn’t want to go.  I sensed, especially, the love, kindness and gentleness of the Holy Spirit welling up within me before I let Him affect me, at least before I welcomed and appreciated his affect in me.  I quenched the Spirit because I thought I was supposed to be tougher than that.  Against such things [i.e., the fruit of the Spirit] there is no law.[44]

If I make a mistake and head off in a direction contrary to the Spirit’s leading, if while seeking to be justified in Christ [I myself] have also been found to be[45] a sinner, well, the Lord’s prayer has that covered, too: “Forgive us our debts as we have forgiven (or, as we forgive) our debtors…for Yours (i.e., God’s, not mine) is the kingdom and the power and the glory forever.  I do believe You” (see Table15 below).

A table comparing Leviticus 12:3 in the Tanakh, KJV and NET follows.  Following that is a table comparing Leviticus 12:3 in the Septuagint (BLB and Elpenor).  Following that are tables comparing James 3:3; Acts 27:11; 13:43; 5:28, 29; 5:31, 32; James 2:18; Matthew 3:11; 3:14; 3:16; Acts 10:47, 48; 5:33, 34; 5:36-40 and Matthew 6:13  in the NET and KJV.

Leviticus 12:3 (Tanakh)

 Leviticus 12:3 (KJV)

Leviticus 12:3 (NET)
And in the eighth day the flesh of his foreskin shall be circumcised. And in the eighth day the flesh of his foreskin shall be circumcised. On the eighth day the flesh of his foreskin must be circumcised.

Leviticus 12:3 (Septuagint BLB)

Leviticus 12:3 (Septuagint Elpenor)
καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ περιτεμεῗ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ περιτεμεῖ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ

Leviticus 12:3 (NETS)

Leviticus 12:3 (English Elpenor)
And on the eighth day she shall circumcise the flesh of his foreskin. And on the eighth day she shall circumcise the flesh of his foreskin.

James 3:3 (NET)

 James 3:3 (KJV)
And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν ιδου των ιππων τους χαλινους εις τα στοματα βαλλομεν προς το πειθεσθαι αυτους ημιν και ολον το σωμα αυτων μεταγομεν ιδε των ιππων τους χαλινους εις τα στοματα βαλλομεν προς το πειθεσθαι αυτους ημιν και ολον το σωμα αυτων μεταγομεν
Acts 27:11 (NET) Acts 27:11 (KJV)
But the centurion was more convinced by the captain and the ship’s owner than by what Paul said. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ ἑκατοντάρχης τῷ κυβερνήτῃ καὶ τῷ ναυκλήρῳ μᾶλλον ἐπείθετο ἢ τοῖς ὑπὸ Παύλου λεγομένοις ο δε εκατονταρχος τω κυβερνητη και τω ναυκληρω επειθετο μαλλον η τοις υπο του παυλου λεγομενοις ο δε εκατονταρχης τω κυβερνητη και τω ναυκληρω επειθετο μαλλον η τοις υπο του παυλου λεγομενοις
Acts 13:43 (NET) Acts 13:43 (KJV)
When the meeting of the synagogue had broken up, many of the Jews and God-fearing proselytes followed Paul and Barnabas, who were speaking with them and were persuading them to continue in the grace of God. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρναβᾷ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ λυθεισης δε της συναγωγης ηκολουθησαν πολλοι των ιουδαιων και των σεβομενων προσηλυτων τω παυλω και τω βαρναβα οιτινες προσλαλουντες αυτοις επειθον αυτους επιμενειν τη χαριτι του θεου λυθεισης δε της συναγωγης ηκολουθησαν πολλοι των ιουδαιων και των σεβομενων προσηλυτων τω παυλω και τω βαρναβα οιτινες προσλαλουντες επειθον αυτους επιμενειν τη χαριτι του θεου
Acts 5:28, 29 (NET) Acts 5:28, 29 (KJV)
saying, “We gave you strict orders not to teach in this name.  Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!” Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων·  παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ πεπληρώκατε τὴν Ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾿ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου λεγων ου παραγγελια παρηγγειλαμεν υμιν μη διδασκειν επι τω ονοματι τουτω και ιδου πεπληρωκατε την ιερουσαλημ της διδαχης υμων και βουλεσθε επαγαγειν εφ ημας το αιμα του ανθρωπου τουτου λεγων ου παραγγελια παρηγγειλαμεν υμιν μη διδασκειν επι τω ονοματι τουτω και ιδου πεπληρωκατε την ιερουσαλημ της διδαχης υμων και βουλεσθε επαγαγειν εφ ημας το αιμα του ανθρωπου τουτου
But Peter and the apostles replied, “We must obey God rather than people. Then Peter and the other apostles answered and said, We ought to obey God rather than men.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν· πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις αποκριθεις δε ο πετρος και οι αποστολοι ειπον πειθαρχειν δει θεω μαλλον η ανθρωποις αποκριθεις δε πετρος και οι αποστολοι ειπον πειθαρχειν δει θεω μαλλον η ανθρωποις
Acts 5:31, 32 (NET) Acts 5:31, 32 (KJV)
God exalted him to his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ [τοῦ] δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν τουτον ο θεος αρχηγον και σωτηρα υψωσεν τη δεξια αυτου δουναι μετανοιαν τω ισραηλ και αφεσιν αμαρτιων τουτον ο θεος αρχηγον και σωτηρα υψωσεν τη δεξια αυτου δουναι μετανοιαν τω ισραηλ και αφεσιν αμαρτιων
And we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him.” And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἡμεῖς ἐσμεν μάρτυρες τῶν ρημάτων τούτων καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ και ημεις εσμεν αυτου μαρτυρες των ρηματων τουτων και το πνευμα δε το αγιον ο εδωκεν ο θεος τοις πειθαρχουσιν αυτω και ημεις εσμεν αυτου μαρτυρες των ρηματων τουτων και το πνευμα δε το αγιον ο εδωκεν ο θεος τοις πειθαρχουσιν αυτω
James 2:18 (NET) James 2:18 (KJV)
But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἀλλ᾿ ἐρεῖ τις· σὺ πίστιν ἔχεις, καγὼ ἔργα ἔχω· δεῖξον μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, καγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν αλλ ερει τις συ πιστιν εχεις καγω εργα εχω δειξον μοι την πιστιν σου εκ των εργων σου καγω δειξω σοι εκ των εργων μου την πιστιν μου αλλ ερει τις συ πιστιν εχεις καγω εργα εχω δειξον μοι την πιστιν σου εκ των εργων σου καγω δειξω σοι εκ των εργων μου την πιστιν μου
Matthew 3:11 (NET) Matthew 3:11 (KJV)
“I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy to carry his sandals!  He will baptize you with the Holy Spirit and fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν, ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερος μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω και πυρι εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω
Matthew 3:14 (NET) Matthew 3:14 (KJV)
But John tried to prevent him, saying, “I need to be baptized by you, and yet you come to me?” But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ  διεκώλυεν αὐτὸν λέγων· ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με ο δε ιωαννης διεκωλυεν αυτον λεγων εγω χρειαν εχω υπο σου βαπτισθηναι και συ ερχη προς με ο δε ιωαννης διεκωλυεν αυτον λεγων εγω χρειαν εχω υπο σου βαπτισθηναι και συ ερχη προς με
Matthew 3:16 (NET) Matthew 3:16 (KJV)
After Jesus was baptized, just as he was coming up out of the water, the heavens opened and he saw the Spirit of God descending like a dove and coming to rest on him. And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ᾿ αὐτόν και βαπτισθεις ο ιησους ανεβη ευθυς απο του υδατος και ιδου ανεωχθησαν αυτω οι ουρανοι και ειδεν το πνευμα του θεου καταβαινον ωσει περιστεραν και ερχομενον επ αυτον και βαπτισθεις ο ιησους ανεβη ευθυς απο του υδατος και ιδου ανεωχθησαν αυτω οι ουρανοι και ειδεν το πνευμα του θεου καταβαινον ωσει περιστεραν και ερχομενον επ αυτον
Acts 10:47, 48 (NET) Acts 10:47, 48 (KJV)
“No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?” Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μήτι τὸ ὕδωρ δύναται κωλῦσαι τις τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς μητι το υδωρ κωλυσαι δυναται τις του μη βαπτισθηναι τουτους οιτινες το πνευμα το αγιον ελαβον καθως και ημεις μητι το υδωρ κωλυσαι δυναται τις του μη βαπτισθηναι τουτους οιτινες το πνευμα το αγιον ελαβον καθως και ημεις
So he gave orders to have them baptized in the name of Jesus Christ.  Then they asked him to stay for several days. And he commanded them to be baptized in the name of the Lord.  Then prayed they him to tarry certain days.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς προσεταξεν τε αυτους βαπτισθηναι εν τω ονοματι του κυριου τοτε ηρωτησαν αυτον επιμειναι ημερας τινας προσεταξεν τε αυτους βαπτισθηναι εν τω ονοματι του κυριου τοτε ηρωτησαν αυτον επιμειναι ημερας τινας
Acts 5:33, 34 (NET) Acts 5:33, 34 (KJV)
Now when they heard this, they became furious and wanted to execute them. When they heard that, they were cut to the heart, and took counsel to slay them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς οι δε ακουσαντες διεπριοντο και εβουλευοντο ανελειν αυτους οι δε ακουοντες διεπριοντο και εβουλευοντο ανελειν αυτους
But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the men to be put outside for a short time. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τι τους αποστολους ποιησαι αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τι τους αποστολους ποιησαι
Acts 5:36-40 (NET) Acts 5:36-40 (KJV)
For some time ago Theudas rose up, claiming to be somebody, and about four hundred men joined him.  He was killed, and all who followed him were dispersed and nothing came of it. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς λέγων εἶναι τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν προ γαρ τουτων των ημερων ανεστη θευδας λεγων ειναι τινα εαυτον ω προσεκολληθη αριθμος ανδρων ωσει τετρακοσιων ος ανηρεθη και παντες οσοι επειθοντο αυτω διελυθησαν και εγενοντο εις ουδεν προ γαρ τουτων των ημερων ανεστη θευδας λεγων ειναι τινα εαυτον ω προσεκληθη αριθμος ανδρων ωσει τετρακοσιων ος ανηρεθη και παντες οσοι επειθοντο αυτω διελυθησαν και εγενοντο εις ουδεν
After him Judas the Galilean arose in the days of the census, and incited people to follow him in revolt.  He too was killed, and all who followed him were scattered. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησεν λαὸν ὀπίσω αὐτοῦ· κακεῖνος ἀπώλετο καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν μετα τουτον ανεστη ιουδας ο γαλιλαιος εν ταις ημεραις της απογραφης και απεστησεν λαον ικανον οπισω αυτου κακεινος απωλετο και παντες οσοι επειθοντο αυτω διεσκορπισθησαν μετα τουτον ανεστη ιουδας ο γαλιλαιος εν ταις ημεραις της απογραφης και απεστησεν λαον ικανον οπισω αυτου κακεινος απωλετο και παντες οσοι επειθοντο αυτω διεσκορπισθησαν
So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, it will come to nothing, And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ |τὰ| νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς· ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται και τα νυν λεγω υμιν αποστητε απο των ανθρωπων τουτων και εασατε αυτους οτι εαν η εξ ανθρωπων η βουλη αυτη η το εργον τουτο καταλυθησεται και τα νυν λεγω υμιν αποστητε απο των ανθρωπων τουτων και εασατε αυτους οτι εαν η εξ ανθρωπων η βουλη η το εργον τουτο καταλυθησεται
but if it is from God, you will not be able to stop them, or you may even be found fighting against God.”  He convinced them, But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ δὲ ἐκ θεοῦ ἐστιν, οὐ δυνήσεσθε καταλῦσαι αὐτούς, μήποτε καὶ θεομάχοι εὑρεθῆτε. ἐπείσθησαν δὲ αὐτῷ ει δε εκ θεου εστιν ου δυνασθε καταλυσαι αυτο μηποτε και θεομαχοι ευρεθητε ει δε εκ θεου εστιν ου δυνασθε καταλυσαι αυτο μηποτε και θεομαχοι ευρεθητε
and they summoned the apostles and had them beaten. Then they ordered them not to speak in the name of Jesus and released them. And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐπείσθησαν δὲ αὐτῷ καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ καὶ ἀπέλυσαν επεισθησαν δε αυτω και προσκαλεσαμενοι τους αποστολους δειραντες παρηγγειλαν μη λαλειν επι τω ονοματι του ιησου και απελυσαν αυτους επεισθησαν δε αυτω και προσκαλεσαμενοι τους αποστολους δειραντες παρηγγειλαν μη λαλειν επι τω ονοματι του ιησου και απελυσαν αυτους

Matthew 6:13 (NET)

Matthew 6:13 (KJV)
And do not lead us into temptation, but deliver us from the evil one. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην

[1] Leviticus 12:3 (Tanakh)

[2] Galatians 5:2 (NET)

[3] James 3:3 (NET)

[4] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 began this clause with ου (KJV: Did not we).  The NET parallel Greek text did not.

[5] The Stephanus Textus Receptus had the article ο preceding Peter.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[6] The NET parallel Greek and NA28 had εἶπαν here (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: and said).

[7] The NET parallel Greek and NA28 had the article τοῦ preceding give.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) preceding witnesses.  The NET parallel Greek and NA28 did not.

[9] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: also) preceding Holy.  The NET parallel Greek and NA28 did not.

[10] Acts 2:38 (NET) Table

[11] John 6:29 (NET) Table

[12] The NET parallel Greek text and NA28 had χωρὶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

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

[14] The Stephanus Textus Receptus and Byzantine Majority Text had μου following faith (KJV: my faith).  The NET parallel Greek text and NA28 did not.

[15] James 2:18b (NET)

[16] Acts 2:41 (NET) Table

[17] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had καὶ πυρί (NET: and fire) here.  The Byzantine Majority Text did not.

[18] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ιωαννης (John) here.  The NET parallel Greek text did not.

[19] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[20] The NET parallel Greek text and NA28 had ἠνεῴχθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωχθησαν.  The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had αυτω (KJV: unto him) following opened.  The NET parallel Greek text did not.

[21] Acts 10:44 (NET)

[22] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Peter.  The NET parallel Greek text and NA28 did not.

[23] The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθως (KJV: as well as).

[24] The NET parallel Greek text and NA28 had Ἰησοῦ Χριστοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: the Lord).

[25] Matthew 3:15 (NET)

[26] Acts 5:32 (NET)

[27] The NET parallel Greek text and NA28 had ἐβούλοντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εβουλευοντο (KJV: took counsel).

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

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

[30] Acts 5:33b, 34 (NET)

[31] The NET parallel Greek text and NA28 had ἀριθμὸς ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply αριθμος.

[32] The NET parallel Greek text and NA28 had προσεκλίθη here, where the Stephanus Textus Receptus had προσεκολληθη and the Byzantine Majority Text had προσεκληθη.

[33] The Stephanus Textus Receptus and Byzantine Majority Text had ικανον following people (KJV: much people).  The NET parallel Greek text and NA28 did not.

[34] The NET parallel Greek text and NA28 had ἄφετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εασατε (KJV: let them alone)

[35] The NET parallel Greek text and NA28 had the plural masculine pronoun αὐτούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular neuter pronoun αυτο (KJV: it).

[36] Acts 5:40a (KJV)

[37] Acts 5:39b (NET)

[38] Ezekiel 36:27 (Tanakh) Table

[39] Hebrews 10:1 (NET) Table

[40] Ephesians 4:23, 24 (NET)

[41] Glatians 5:22b-23a (NET) Table

[42] Romans 13:10 (NET) I’m confident to make this substitution. Paul’s description of love (1 Corinthians 13:4-8a) is not a description of human emotion.  It is at the very least a description of the fruit of the Spirit.

[43] Romans 3:22a (NET) Table

[44] Galatians 5:23b (NET)

[45] Galatians 2:17a (NET)

Who Am I? Part 9

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“One more thing you should know about me,” I wrote in another essay: “I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty.  So I assume that I am far more perverse (NIV, crooked [now, devious]), than I am blameless, innocent or faithful.”  As I revisited this essay to make tables for 2 Samuel 22:26, 27 it occurred to me that this is no longer true.

In the Tanakh (and KJV) חסיד (châsı̂yd) was translated merciful (Table1) rather than loyal.  Daily infusions of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[1] have rendered me more merciful than perverse.  Consequently, I view God as more merciful than deceptive these days.  Paul described a similar transformation in his own life for believers in Galatia (Galatians 2:20 NET):

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

He prayed the same transformation for believers in Ephesus (Ephesians 3:16, 17a NET):

I pray that according to the wealth[2] of his glory [the Father,[3] from whom every family in heaven and on earth is named] will grant[4] you to be strengthened with power through his Spirit in the inner person, that Christ will dwell in your hearts through faith…

I noticed something comparing the English translations of 2 Samuel (Reigns, Kings) 2:26, 27 from the Septuagint (Table2 and Table3) to those of the Masoretic text.

Septuagint

 Masoretic Text
2 Reigns 22:26, 27 (NETS) 2 Kings 22:26, 27 (Septuagint Elpenor) 2 Samuel 22:26, 27 (Tanakh)

2 Samuel 22:26, 27 (NET)
With the devout you will be deemed devout, and with a perfect man you will be deemed perfect, and with the select you will be select, and with the crooked you will be deemed crooked. With the holy thou wilt be holy, and with the perfect man thou will be perfect, and with the excellent thou wilt be excellent, and with the froward thou will be froward. With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle. You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.  You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

The English translations from the Masoretic text seem to imply that God changes his behavior toward me depending upon my response to Him.  If I achieve the rank of crooked (Tanakh) or perverse (NET), God dost show Himself subtle (Tanakh) or prove to be deceptive (NET).  If I strive to be pure (Tanakh) or blameless (NET), He dost show myself (KJV: thyself) pure or prove to be reliable.  If I make myself upright or innocent, He dost show Himself upright or prove to be trustworthy.  If I become merciful or faithful, He dost show Himself merciful or prove to be loyal.

The translations from the Greek Septuagint (especially the NETS, “you will be deemed…”), however, called this into question and forced me to dig deeper.  With the exception of the adjective ἐκλεκτὸς, the verbs—ὁσιωθήσῃ, τελειωθήσῃ[5] and στρεβλωθήσῃ—applied to God by the rabbis who translated the Septuagint were all passive.  In other words, my perception—not God—changes as He has his way with me.  There is a caveat.

In a similar verse (Table3 below) Psalm 18:26 (18:27, 17:27) the rabbis chose the active διαστρέψεις for תתפתל (pâthal) rather than the passive στρεβλωθήσῃ (the Hebrew word תתפל [pâthal] was slightly different).  Here are the words in tabular form:

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Septuagint (BLB)

Septuagint (Elpenor)
2 Samuel (Kings) 22:27 תתפל תִּתַּפָּֽל פָּתַל (pâthal) στρεβλωθήσῃ στρεβλωθήσῃ
Psalm 18:26 (18:27; 17:27) תתפתל תִּתְפַּתָּֽל פָּתַל (pâthal) διαστρέψεις διαστρέψεις

In other words, with the froward (Tanakh), perverse (NET/English Elpenor) or “crooked” (NETS) God is more actively froward (Tanakh) or deceptive (NET), wilt shew frowardness (English Elpenor) or “will pervert” (1 Kings 22:19-23; 1 Timothy 4:1-5).  His mercy toward me is ever astonishing.  At my most crooked or perverse I mistook God’s mercy for his nonexistence.  He remained pure, reliable, upright, trustworthy, merciful and loyal despite my religious mind’s inability to perceive it at that time.

Before I get too carried away with the English translation merciful, however, I want to study the Greek translation some.  The Hebrew word חסיד (châsı̂yd) translated merciful in the Tanakh and KJV was translated ὁσίου (a form of ὅσιος) in the Septuagint rather than ἐλεήμων (Hebrews 2:17 NET):

Therefore [Jesus] had to be made like his brothers and sisters in every respect, so that he could become a merciful (ἐλεήμων) and faithful high priest in things relating to God, to make atonement for the sins of the people.

Peter quoted David’s psalm about Jesus, you will not leave my soul in Hades, nor permit your Holy One to experience decay.[6]  Paul quoted part of the same psalm: You will not permit your Holy One to experience decay.[7]  Here in both quotes ὅσιον (another form of ὅσιος) was translated Holy One.

The Greek word διαφθοράν translated decay above was itself a translation of the Hebrew word שחת.  But it was translated (Table4 below) corruption (Tanakh) or the Pit (NET).  A table contrasting these Hebrew homographs follows.

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Tanakh (Jewish Virtual Library)

NET
Psalm 16:10 שחת שָֽׁחַת שַׁחַת (shachath) corruption the Pit
Genesis 13:10 שחת שַׁחֵ֣ת שָׁחַת (shâchath) destroyed obliterated

The only difference between them is the vowel points.  Whether Peter and Paul misquoted the psalm to make it prophesy Jesus’ resurrection, or the Masoretes manipulated the vowel points to make it less obvious so as to defend their people from Christian interpretation will remain a matter of faith.  Admittedly, the rabbis who translated the Septuagint chose καταστρέψαι for שחת in Genesis 13:10 rather than διαφθοράν.  But they didn’t choose any form of Βόθυνος (Matthew 12:11) or φρέαρ (Revelation 9:1) for either occurrence.

Moses identified Levi’s holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah.[8] Again, the Hebrew word translated holy was חסידך (châsı̂yd) which was translated ὁσίῳ (another form of ὅσιος) in the Septuagint.  To Paul Levi’s holy one (τῷ ἀνδρὶ τῷ ὁσίῳ in the Septuagint; literally, holy man) was Christ (1 Corinthians 10:1-4 NET Table):

For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

A plural form of ὅσιος (Table19 below) was translated holy (NET) or mercies (KJV) in Paul’s exhortation in the synagogue at Pisidian Antioch (Acts 13:34 NET):

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy (ὅσια) and trustworthy promises made to David.’[9]

The last was a quote from the prophet Isaiah (Table8 below): I will make an everlasting covenant with you, even the sure mercies of David.[10]  The Hebrew word חַסְדֵ֥י (chêsêd) was translated mercies on chabad.org as well.  The Greek translation ὅσια was also rendered mercies in the Elpenor English translation of the Septuagint, but sacred things in the NETS (Table9 below).

Who will not fear you,[11] O Lord, and glorify[12] your name, because you alone are holy[13] (ὅσιος), those who conquered the beast sang.  All nations will come and worship before you for your righteous acts (seven final plagues, seven angels holding the seven trumpets, the scroll and its seven seals) have been revealed.[14]  John’s vision continued: Now I heard the angel of the waters saying: “You are just[15] – the one who is and who was, the Holy One[16] (ὅσιος) – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given[17] them blood to drink.  They[18] got what they deserved!”[19]

Without reverting to my old ways—considering justice and mercy as opposites—it seemed only fair to mention these contexts for ὅσιος.  The varied translations of ὅσιος seem to confirm my understanding of a category called “justice-mercy.”  Though I struggle to describe this category in words or diagrams it becomes much clearer—along with faithfulness and love—in the person of Jesus the Christ.

He will keep the feet of His holy ones,[20] Hannah prayed.  I planned to quote this as an example of חסידו] חסידיו] (châsı̂yd) [contrast chabad.org] translated δικαίου (a form of δίκαιος) in the Septuagint.  Comparing the Greek of the Septuagint to the Masoretic text proved more problematic than that.  The English translations follow:

English Translations from Masoretic Hebrew

 English Translations from Septuagint Greek
1 Samuel 2:9 (Tanakh) 1 Samuel 2:9 (NET) 1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

Admittedly, I wondered at first how the rabbis who translated the Septuagint got granting his petition to him that prays from but the wicked shall be put to silence in darkness.  Still I lamented that this woman of ancient Israel understood something I required almost a lifetime to learn: not by strength (NET: one’s own strength) shall man prevail.  The more I meditated though, the more sense it made to me that Hannah would have prayed what she acknowledged to Eli (1 Samuel 1:26-28 Tanakh):

And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem.  For this child I prayed; and HaShem hath granted me my petition which I asked of Him; therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there.

Then I began to wonder why the Masoretes changed granting his petition to him that prays to but the wicked shall be put to silence in darkness.  No contrast with the wicked is required to understand that the righteous do not prevail by their own strength.  I began to consider Hannah’s prayer of dedication in its entirety, but that must wait for another essay.

To conclude this essay, I won’t gainsay merciful as a translation of חסיד (châsı̂yd), but it was translated holy more often, indicating the Messiah.  Tables comparing Psalm 18:25, 26; 16:10; Deuternomy 33:8; Isaiah 55:3; 1 Samuel 2:9 and 1:26-28 in the Tanakh and NET, and tables comparing Psalm 18:25 (17:26); 18:26 (17:27); 16:10 (15:10); Deuteronomy 33:8; Isaiah 55:3; 1 Samuel (Reigns, Kings) 2:9; 1:26; 1:27 and 1:28 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Ephesians 3:14; 3:16; Acts 13:35; 13:34; Revelation 15:4 and 16:5, 6 in the NET and KJV.

Psalm 18:25, 26 (Tanakh)

Psalm 18:25, 26 (NET)
With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

Psalm 18:25 (Septuagint BLB)

Psalm 17:26 (Septuagint Elpenor)
μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ

Psalm 17:26 (NETS)

Psalm 17:26 (English Elpenor)
With the devout you will be deemed devout, and with the innocent man you will be innocent, With the holy thou wilt be holy; and with the innocent man thou wilt be innocent.

Psalm 18:26 (Septuagint BLB)

Psalm 17:27 (Septuagint Elpenor)
καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις

Psalm 17:27 (NETS)

Psalm 17:27 (English Elpenor)
and with the select you will be select, and with the crooked you will pervert, And with the excellent [man] thou wilt be excellent; and with the perverse thou wilt shew frowardness.

Psalm 16:10 (Tanakh)

Psalm 16:10 (NET)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. You will not abandon me to Sheol; you will not allow your faithful follower (châsı̂yd, חסידך) to see the Pit.

Psalm 16:10 (Septuagint BLB)

Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Psalm 15:10 (NETS)

Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption. because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Deuteronomy 33:8 (Tanakh)

Deuteronomy 33:8 (NET)
And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah; Of Levi he said: Your Thummim and Urim belong to your godly (châsı̂yd, חסידך) one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.

Deuteronomy 33:8 (Septuagint BLB)

Deuteronomy 33:8 (Septuagint Elpenor)
καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας καὶ τῷ Λευὶ εἶπε· δότε Λευὶ δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ, τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ, ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας

Deuteronomy 33:8 (NETS)

Deuteronomy 33:8 (English Elpenor)
And to Leui he said: Give Leui his clear ones and his truth to the devout man, whom they tempted him with temptation.  They reviled him at the water of dispute. And to Levi he said, Give to Levi his manifestations, and his truth to the holy man, whom they tempted in the temptation; they reviled him at the water of strife.

Isaiah 55:3 (Tanakh)

Isaiah 55:3 (NET)
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Pay attention and come to me!  Listen, so you can live!  Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises (chêsêd, חסדי) I made to David.

Isaiah 55:3 (Septuagint BLB)

Isaiah 55:3 (Septuagint Elpenor)
προσέχετε τοῗς ὠτίοις ὑμῶν καὶ ἐπακολουθήσατε ταῗς ὁδοῗς μου ἐπακούσατέ μου καὶ ζήσεται ἐν ἀγαθοῗς ἡ ψυχὴ ὑμῶν καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά προσέχετε τοῖς ὠσὶν ὑμῶν καὶ ἐπακουλουθήσατε ταῖς ὁδοῖς μου· εἰσακούσατέ μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά

Isaiah 55:3 (NETS)

Isaiah 55:3 (English Elpenor)
Pay attention with your ears, and follow my ways; listen to me, and your soul will live in good things.  I will make with you an everlasting covenant, the sacred things of David that are sure. Give heed with your ears, and follow my ways: hearken to me, and your soul shall live in prosperity; and I will make with you an everlasting covenant, the sure mercies of David.

1 Samuel 2:9 (Tanakh)

1 Samuel 2:9 (NET)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy (châsı̂yd, [חסידו]) ones (châsı̂yd, חסידיו), but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.

1 Samuel 2:9 (Septuagint BLB)

1 Kings 2:9 (Septuagint Elpenor)
διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ

1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

1 Samuel 1:26-28 (Tanakh)

1 Samuel 1:26-28 (NET)
And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord.
For this child I prayed; and HaShem hath granted me my petition which I asked of Him; For this boy I prayed, and the Lord has given me the request that I asked of him.
therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there. So I also dedicate him to the Lord. For all the days of his life he is dedicated to the Lord.” Then he bowed down there in worship to the Lord.

1 Samuel 1:26 (Septuagint BLB)

1 Kings 1:26 (Septuagint Elpenor)
καὶ εἶπεν ἐν ἐμοί κύριε ζῇ ἡ ψυχή σου ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου ἐν τῷ προσεύξασθαι πρὸς κύριον καὶ εἶπεν· ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου μετὰ σοῦ ἐν τῷ προσεύξασθαι πρὸς Κύριον

1 Reigns 1:26 (NETS)

1 Kings 1:26 (English Elpenor)
and said, “By me, sir!  Your soul lives, I am the woman who stood before you when praying to the Lord; And she said, I pray thee, my lord, as thy soul liveth, I [am] the woman that stood in thy presence with thee while praying to the Lord.

1 Samuel 1:27 (Septuagint BLB)

1 Kings 1:27 (Septuagint Elpenor)
ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου ὃ ᾐτησάμην παρ᾽ αὐτοῦ ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέ μοι Κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ

1 Reigns 1:27 (NETS)

1 Kings 1:27 (English Elpenor)
for this boy I prayed, and the Lord has granted me my request that I requested of him. For this child I prayed; and the Lord has given me my request that I asked of him.

1 Samuel 1:28 (Septuagint BLB)

1 Kings 1:28 (Septuagint Elpenor)
κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας ἃς ζῇ αὐτός χρῆσιν τῷ κυρίῳ κἀγὼ κιχρῶ αὐτὸν τῷ Κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ Κυρίῳ. Καὶ εἶπεν

1 Reigns 1:28 (NETS)

1 Kings 1:28 (English Elpenor)
And I lend him to the Lord as long as he lives, a loan to the Lord. And I lend him to the Lord all his days that he lives, a loan to the Lord: and she said,

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)
For this reason I kneel before the Father, For this cause I bow my knees unto the Father of our Lord Jesus Christ,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:16 (NET)

Ephesians 3:16 (KJV)
I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Acts 13:35 (NET)

Acts 13:35 (KJV)
Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διότι καὶ ἐν ἑτέρῳ λέγει· οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν

Acts 13:34 (NET)

Acts 13:34 (KJV)
But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαβιδ τα πιστα οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαυιδ τα πιστα

Revelation 15:4 (NET)

Revelation 15:4 (KJV)
Who will not fear you, O Lord, and glorify your name, because you alone are holy?  All nations will come and worship before you for your righteous acts have been revealed.” Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομα σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον σου, ὅτι τὰ δικαιώματα σου ἐφανερώθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος οσιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος αγιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν

Revelation 16:5, 6 (NET)

Revelation 16:5, 6 (KJV)
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, And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος· δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, |ὁ| ὅσιος, ὅτι ταῦτα ἔκρινας, και ηκουσα του αγγελου των υδατων λεγοντος δικαιος κυριε ει ο ων και ο ην και ο οσιος οτι ταυτα εκρινας και ηκουσα του αγγελου των υδατων λεγοντος δικαιος ει ο ων και ο ην ο οσιος οτι ταυτα εκρινας
because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!” For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς |[δ]έδωκας| πιεῖν, ἄξιοι εἰσιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι γαρ εισιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι εισιν

[1] Galatians 5:22, 23a (NET) Table

[2] The NET parallel Greek text and NA28 had πλοῦτος—the nominative case—here along with its corresponding article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον (KJV: riches)—the accusative case—with its corresponding article τον.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) here.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had δῷ—in the subjunctive mood—here, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη (KJV: would grant)—in either the optative or subjunctive mood (depending on diacritical marks which are absent, though the word would may indicate that the translators understood it as subjunctive).  The NET will grant indicates a more “definite outcome,” the “result” of Paul’s prayer according to the wealth of the Father’s glory.

[5] In a similar passage in Psalm 18:26 (17:27) the rabbis chose the adjective ἀθῷος to translate תתמם (tâmam) rather than the passive τελειωθήσῃ though the Hebrew was also תתמם (tâmam).

[6] Acts 2:27 (NET) Table

[7] Acts 13:35b (NET)

[8] Deuteronomy 33:8b (Tanakh)

[9] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

[10] Isaiah 55:3b (Tanakh)

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

[12] The NET parallel Greek text and NA28 had the future tense indicative mood verb δοξάσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had the aorist tense subjunctive mood verb δοξαση.  This is potentially a significant difference.  For what it’s worth, φοβηθῇ (fear) is in the aorist tense and subjunctive mood.  Of course, it is also in the passive voice while both δοξάσει and δοξαση are in the active voice.

[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ὅσιος here, where the Byzantine Majority Text had αγιος.

[14] Revelation 15:4 (NET)

[15] The Stephanus Textus Receptus had κυριε (KJV: O Lord) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[16] The Stephanus Textus Receptus had και (KJV: and shalt be) preceding the Holy One.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[17] The NET parallel Greek text and NA28 had δέδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδωκας (KJV: hast given).

[18] The Stephanus Textus Receptus had the conjunction γαρ (KJV: for) joining these clauses.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[19] Revelation 16:5, 6 (NET)

[20] 1 Samuel 2:9 (Tanakh)

Fear – Deuteronomy, Part 13

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I’ve been considering yehôvâh’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 yehôvâh 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

[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