A Shadow of the Good Things, Part 1

Posted on June 24, 2019 by admin

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	ἐπείσθησαν	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 3^rd 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 (y^ehôvih, 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

A Shadow of the Good Things, Part 2

Back to To Make Holy, Part 7

Back to Saul and Barnabas, Part 3

Back to Peter’s First Gospel Proclamation Revisited, Part 2

Back to A Shadow of the Good Things, Part 3

Back to A Shadow of the Good Things, Part 5

Back to A Monotonous Cycle Revisited, Part 4

Back to Psalm 22, Part 6

Back to David’s Forgiveness, Part 10

Back to Funeral, Part 3

Back to Psalm 22, Part 11

Back to Christianity, Part 5

Back to Christianity, Part 7

Back to Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 1

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

Back to Matthew 8:23-34

Back to Exploration, Part 1

^[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

Posted on May 12, 2019 by admin

“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

Who Am I? Part 10

Back to Saul and Barnabas, Part 2

Back to Romans, Part 92

Back to Hannah’s Prayer, Part 5

Back to Father, Forgive Them – Part 6

Back to Peter’s First Gospel Proclamation Revisited, Part 3

Back to Psalm 22, Part 8

Back to Funeral, Part 2

Back to Funeral, Part 3

Back to The New Covenant, Part 2

Back to Christianity, Part 6

^[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

Posted on February 8, 2019 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So where do I stand?

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

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

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

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

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

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

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

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

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

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

Leviticus 5:4 (Tanakh)

Leviticus 5:4 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fear – Deuteronomy, Part 14

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

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

^[3] Fear – Deuteronomy, Part 9

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

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

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

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

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

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

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

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

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

^[13] Galatians 5:16 (NET)

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

Romans, Part 91

Posted on January 13, 2019 by admin

Now I urge you, Paul wrote believers in Rome, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid^[1] them!^[2] The Greek word translated to watch out was σκοπεῖν (a form of σκοπέω). Jesus said (Luke 11:33-36 NET):

No one after lighting a lamp puts it in a hidden place^[3] or under a basket, but on a lampstand, so that those who come in can see the light.^[4] Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness. Therefore see to it (σκόπει, another form of σκοπέω) that the light in you is not darkness. If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.

So much of the light in me has been darkness because I’ve mistrusted Jesus so often and misunderstood his teaching. I can’t say now if I learned the teaching I was taught by others or misunderstood them, too. A pastor stressed with one accord in a sermon I heard recently: When the Day of Pentecost had fully come, they were all with one accord^[5] in one place.^[6] As I listened I realized that in the past I may have learned that the Holy Spirit came because the disciples were with one accord, or may not have come if the disciples had not been with one accord.

The pastor transitioned from with one accord (ομοθυμαδον) to a discussion of the importance of unity. I’m not saying he was wrong to do that. Being with one accord sounds a lot like the English word unity to me, too. Here is a list of some of the Greek words translated unity in English Bibles: ἑνότητα, ἓν, συμβιβαζόμενον, σύνδεσμος and μία. And I used the word some because I only searched the eleven English language Bibles contained in my Bible software. So as a practical matter, not to stray too far afield, I’ll stick to with one accord.

Now I know that being with one accord as some work of the flesh (since the Holy Spirit had not yet been given), or as a righteousness of our own derived from some rules about how to be with one accord, could not be a prerequisite to receiving the Holy Spirit. Being with one accord or of one mind comes from the fruit of the Spirit, and an open-ended forgiveness of one another. And so I’m content not knowing the pastor’s teaching on this particular point since it is up to me to see to it that the light in [me] is not darkness.

“But Pastor so-and-so said,” won’t fly at the judgment seat of Christ. Jesus knows everything his Holy Spirit has done to guide [us] into all truth. And this particular pastor, to his credit, likened his own preaching to a local buffet restaurant: a lot of variety, not necessarily the best food and certainly not sufficient to sustain anyone throughout an entire week. He encouraged Bible reading (which I instinctively translated Bible study) outside of the Sunday service. I, for instance, didn’t recall that ομοθυμαδον (with one accord) may not have been original to Luke in Acts, until I studied the verse again at home.

For our momentary, light suffering is producing for us an eternal weight of glory, Paul wrote believers in Corinth, far beyond all comparison because we are not looking at (σκοπούντων, another form of σκοπέω) what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.^[7] I admit that to watch out as a translation of σκοπεῖν (a form of σκοπέω) seemed like an emotional flee-for-your-lives kind of thing. But looking at calms me that σκοπέω means more than a casual or fearful glance. And the context—we are not looking at what can be seen but at what cannot be seen—reminds me to consider more than my initial reaction: “That’s not what I think I know!”

Ultimately, those who create dissensions and obstacles contrary to the teaching that you learned are to be avoided. In other words, I will decide that God did not bring such people into my life for my benefit. Perhaps I should pay close attention (σκοπῶν, another form of σκοπέω) to them and to the teaching before arriving at that conclusion (Galatians 6:1 NET Table):

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention (σκοπῶν, another form of σκοπέω) to yourselves, so that you are not tempted too.

Therefore, if there is any encouragement in Christ, Paul wrote believers in Philippi, any comfort provided by love, any fellowship in the Spirit, any^[8] affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. Instead of being motivated by^[9] selfish ambition or^[10] vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned^[11] (σκοποῦντες, another form of σκοπέω) not only about your own interests, but about the interests of others^[12] as well.^[13] To watch out (σκοπεῖν, a form of σκοπέω) for those who create dissensions and obstacles contrary to the teaching that you learned clearly entails being concerned (σκοποῦντες, another form of σκοπέω) about their interests as well as my own.

Be imitators of me, Paul continued, and watch carefully (σκοπεῖτε, another form of σκοπέω) those who are living this way,^[14] just as you have us as an example.^[15] He described this way in some detail (Philippians 3:8-11, 12b, 13b-15 NET):

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung!^[16] – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like^[17] him in his death, and so, somehow, to attain to the resurrection from^[18] the dead…

I strive to lay hold of that for which Christ^[19] Jesus also laid hold of me…

Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind, I strive toward^[20] the prize of the upward call of God in Christ Jesus. Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways.

I confess that I try to create a space where it is God who reveals to others the error of their ways. That seems so much more important than putting them into a position where they must submit to me. Nevertheless, Paul concluded, let us live up to the standard that we have already attained.^[21] And he was fairly explicit why this way should be so carefully watched (Philippians 3:18, 19 NET):

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.

So who were believers in Rome to watch out for, who were they looking at, paying close attention to, being concerned for and watching carefully? Those who create dissensions and obstacles contrary to the teaching that [they] learned. The Greek word translated who create dissensions was διχοστασίας (a form of διχοστασία). Paul wrote believers in Corinth (1 Corinthians 3:3b-7 NKJV):

For where there are envy, strife, and divisions^[22] (διχοστασίαι, another form of διχοστασία) among you, are you not carnal and behaving like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not^[23] carnal?^[24]

Who^[25] then is Paul, and who^[26] is Apollos, but^[27] ministers^[28] through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but^[29] God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.

So those who create dissensions have attached themselves to a local church for some reason but are led by the flesh rather than the Holy Spirit. There may be some question whether καὶ διχοστασίαι (NKJV: and divisions) was original here, but διχοστασίαι was clearly among those things listed as works of the flesh in Paul’s letter to believers in Galatia (Galatians 5:13-21^[30] NET):

For you were called to freedom (1 Corinthians 10:23-33), brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions (διχοστασίαι, another form of διχοστασία), factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Paul concluded: Now those who belong to Christ have crucified the flesh with its passions and desires.^[31] I no longer assume this means I will be immune to the passions and desires that result in the works of the flesh listed above. Sometimes these passions and desires must be endured as an unpleasant fact, not unlike enduring crucifixion, hanging naked on a cross unable to act on them. The real “cure,” here and now, is: live by the Spirit and you will not carry out the desires of the flesh.

Some contemporary churches do a poor job of growing up believers who are led by the Spirit, who rely on that inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[32] as a fountain of water springing up to eternal life.^[33] And here I begin to understand why the Holy Spirit stressed σκοπεῖν (a form of σκοπέω) as I began this study.

There is no law against the fruit of the Spirit. One led by the Holy Spirit, who is watching out for another who creates dissensions, and paying close attention to the teaching, may well eschew avoidance of that other. If one is informed by the Holy Spirit that the other has not yet learned how to be led by the Spirit, one may continue to act in love and kindness, goodness, faithfulness and gentleness, with joy, peace, patience and self-control toward the other who merely creates dissensions. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.^[34]

So I’ll turn my attention to those who create dissensions and obstacles contrary to the teaching that you learned. The Greek word translated obstacles was σκάνδαλα (a form of σκάνδαλον). Jesus’ explanation of the parable of the sower sets the tone for this consideration (Matthew 13:37-42 NET):

The one who sowed the good (καλὸν, a form of καλός) seed is the Son of Man. The field is the world and the good (καλὸν, a form of καλός) seed are the people of the kingdom. The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil. The harvest is the end of the^[35] age, and the reapers are angels. As the poisonous weeds are collected and burned^[36] with fire, so it will be at the end of the^[37] age. The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin (σκάνδαλα, a form of σκάνδαλον) as well as all lawbreakers. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

A note (64) in the NET stated that throw them into the fiery furnace was a quote from Daniel 3:6.

Matthew 13:42a (NET Parallel Greek)	Daniel 3:6b (Septuagint BLB)	Daniel 3:6b (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Matthew 13:42 (NET)	Daniel 3:6b (NETS)	Daniel 3:6b (English Elpenor)
They will throw them into the fiery furnace	Will be thrown in the furnace blazing with fire	he shall be cast into the burning fiery furnace

Whatever the fiery furnace is, it is reserved for everything that causes sin (σκάνδαλα, a form of σκάνδαλον; KJV: things that offend) as well as all lawbreakers, poisonous weeds sown by the devil. Granted, these are in the world (κόσμος) rather than a local church (ἐκκλησία), but it does add some weight and definition to the kind and caliber of dissensions they create. But still, angels gather these poisonous weeds (ζιζάνια, a form of ζιζάνιον) at the end of the age since people here and now may uproot the wheat along with it.^[38]

I’ll consider the next occurrences of forms of σκάνδαλον together.

Matthew 18:6, 7 (NET)	Luke 17:1, 2 (NET)
But if anyone causes one of these little ones who believe in me to sin (σκανδαλίσῃ, a form of σκανδαλίζω), it would be better for him to have a huge millstone hung around^[39] his neck and to be drowned in the open sea.	Jesus said to his^[40] disciples, “Stumbling blocks (σκάνδαλα, a form of σκάνδαλον) are sure to come, but^[41] woe to the one through whom they come!
Woe to the world because of stumbling blocks (σκανδάλων, another form of σκάνδαλον)! It is^[42] necessary that stumbling blocks (σκάνδαλα, a form of σκάνδαλον) come, but woe to the^[43] person through whom they (σκάνδαλον) come.	It would be better for him to have a millstone^[44] tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin (σκανδαλίσῃ, a form of σκανδαλίζω).

Here, I’ll suggest that causes…to sin (KJV: shall offend) is so misleading a translation of σκανδαλίσῃ (likewise, causes sin as a translation of σκάνδαλα above) that it is probably wrong. Most in Israel stumbled over Jesus: They stumbled^[45] over the stumbling stone, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall (σκανδάλου, another form of σκάνδαλον; KJV: of offence), yet the one^[46] who believes in him will not be put to shame.”^[47] So you who believe see his value, but for those who do not believe,^[48] the stone^[49] that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over (σκανδάλου, another form of σκάνδαλον).^[50] But I would be brazen indeed to suggest that Jesus caused Israel to sin. They stumble because they disobey the word, as they were destined to do.^[51]

Forms of the verb σκανδαλίζω are what forms of the noun σκάνδαλον do. So the precise sin or offense described here is to cause one of these little ones who believe in Jesus to reject Him. Once again, the translators of the NET have recalled my religious milieu.

When I was a child, young women who got pregnant before marriage were secreted away and treated with varying degrees of contempt. I asked why. The answer was that they would cause other young women to sin. But which was more offensive, more conducive to unbelief? Young women proving that What is born of the flesh is flesh,^[52] or the way their Christian elders treated them? Now, with the threat of abortion, most are treated better. Wouldn’t it have been better to have shown them God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in the first place rather than requiring such coercion? But we have another opportunity.

Same sex attraction (Romans 1:26, 27) is the wrath of God…revealed from heaven against^[53] those who have exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever!^[54] Many of our own children suffer his wrath in this way. So, we can blame them, shun them, excommunicate them, or we can love our children and turn our hearts and minds reverently and repentantly to God, trying to discover exactly what it is about our worship or pedagogy^[55] that has angered Him so. Jesus’ teaching continued:

Matthew 18:8, 9 (NET)	Luke 17:3, 4 (NET)
If your hand or your foot causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.	Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.
And if your eye causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), tear it out and throw it away. It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell.	Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

I’ve had my own issue taking Jesus’ command to cut off a hand or foot and to tear out an eye too literally. After addressing his disciples collectively in verse 3 Jesus spoke individually to them in verse 4. The Greek word translated your in verses 8 and 9 is singular (σου) as are Ὂς (anyone) in verse 6 and οὗ (whom) in verse 7 continuing that individual address. He was not referencing offices (1 Corinthians 12:12-26) in a local church. I have heard it understood as a euphemistic reference to what one does, where one goes or what one sees, but I don’t plan to chase that particular rabbit in this essay.

My interest here is to contrast the ruthlessness of dealing with my own things that would turn faith away from Christ (my own faith or that of the little ones above) to the relative gentleness of dealing with others. Granted, the Greek word translated sins in If your brother sins was ἁμάρτῃ (a form of ἁμαρτάνω) rather than a form of σκανδαλίζω. And I have quoted it elsewhere as if it referred to generic sin. It is better perhaps to consider it in context as a reference to one who has caused one of these little ones to turn away from faith in Christ. As for the rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) one would give such a sinner, I consider Peter’s rebuke of Jesus exemplary (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. So Peter took him aside and began to rebuke (ἐπιτιμᾶν, another form of ἐπιτιμάω) him: “God forbid, Lord! This must not happen to you!” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block (σκάνδαλον; KJV: an offence) to me,^[56] because you are not setting your mind on God’s interests, but on man’s.”

Peter’s rebuke is exemplary as a warning because it was partially motivated by a misunderstanding of the Scriptures concerning the Messiah. It is important to pay very close attention to the teaching—God’s interests rather than man’s. And Peter’s rebuke was exemplary as a model because it was expressed as concern for Jesus’ well-being rather than as a doctrinal dispute. (Consider Jesus’ rebuke of Saul on the road to Damascus [Acts 26:14] as well.) Jesus did not avoid Peter when his rebuke had become a stumbling block (σκάνδαλον).

The Greek word translated avoid in the imperative—Avoid them—was ἐκκλίνετε (a form of ἐκκλίνω). “There is no one righteous, Paul quoted David, not even one, there is no one who understands, there is no one who seeks God. All have turned away (ἐξέκλιναν, another form of ἐκκλίνω), together they have become worthless;^[57] there is no one who shows^[58] kindness, not even one.”^[59] And Peter quoted David, too (1 Peter 3:10, 11 NET):

For the one who wants to love life and see good days must keep his^[60] tongue from evil and his^[61] lips from uttering deceit. And^[62] he must turn away (ἐκκλινάτω, another form of ἐκκλίνω) from evil and do good; he must seek peace and pursue it.

So Paul admonished believers in Rome to avoid those who create dissensions and obstacles contrary to the teaching that [they] learned as sinners turned away from God and those who want to love life and see good days were instructed to turn away from evil (κακοῦ, a form of κακός). It’s a serious step, not to be taken lightly lest we become those who create dissensions and obstacles contrary to the teaching. For these are the kind who do not serve our Lord Christ,^[63] Paul continued, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.^[64]

Tables of Romans 16:17; Luke 11:33; Philippians 2:1; 2:3, 4; 3:17; 3:8; 3:10-12; 3:14; 3:16; 1 Corinthians 3:3-6; Matthew 13:39, 40; 13:29; 18:6, 7; Luke 17:1, 2; Romans 9:32, 33; 1 Peter 2:7; Matthew 16:23; Romans 3:12; 1 Peter 3:10, 11; Romans 16:18 and Galatians 4:19 comparing the NET and KJV follow.

Romans 16:17 (NET)	Romans 16:17 (KJV)
Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!	Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾿ αὐτῶν	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων

Luke 11:33 (NET)	Luke 11:33 (KJV)
No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light.	No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾿ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν.	ουδεις δε λυχνον αψας εις κρυπτον τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν	ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν

Philippians 2:1 (NET)	Philippians 2:1 (KJV)
Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy,	If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τινα σπλαγχνα και οικτιρμοι	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτιρμοι

Philippians 2:3, 4 (NET)	Philippians 2:3, 4 (KJV)
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.	Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μηδὲν κατ᾿ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων

Each of you should be concerned not only about your own interests, but about the interests of others as well.

Look not every man on his own things, but every man also on the things of others.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μὴ τὰ ἑαυτῶν \|ἕκαστος\| σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος

Philippians 3:17 (NET)	Philippians 3:17 (KJV)
Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example.	Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας

Philippians 3:8 (NET)	Philippians 3:8 (KJV)
More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ,	Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω	αλλα μενουνγε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω	αλλα μεν ουν και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω

Philippians 3:10-12 (NET)	Philippians 3:10-12 (KJV)
My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death,	That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ,	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου

and so, somehow, to attain to the resurrection from the dead.

If by any means I might attain unto the resurrection of the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν	ει πως καταντησω εις την εξαναστασιν των νεκρων	ει πως καταντησω εις την εξαναστασιν των νεκρων

Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me.

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾿ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου

Philippians 3:14 (NET)	Philippians 3:14 (KJV)
with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus.	I press toward the mark for the prize of the high calling of God in Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου

Philippians 3:16 (NET)	Philippians 3:16 (KJV)
Nevertheless, let us live up to the standard that we have already attained.	Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

1 Corinthians 3:3-6 (NET)	1 Corinthians 3:3-6 (KJV)
for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?	For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε

For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human?

For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν γὰρ λέγῃ τις· ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ· ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποι ἐστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε

What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us.

Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; διάκονοι δι᾿ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν

I planted, Apollos watered, but God caused it to grow.

I have planted, Apollos watered; but God gave the increase.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ἠύξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν

Matthew 13:39, 40 (NET)	Matthew 13:39, 40 (KJV)
and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.	The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοι εἰσιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν

As the poisonous weeds are collected and burned with fire, so it will be at the end of the age.

As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι κατακαιεται ουτως εσται εν τη συντελεια του αιωνος τουτου	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι καιεται ουτως εσται εν τη συντελεια του αιωνος τουτου

Matthew 13:29 (NET)	Matthew 13:29 (KJV)
But he said, ‘No, since in gathering the darnel you may uproot the wheat along with it.	But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δέ φησιν· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον

Matthew 18:6, 7 (NET)	Matthew 18:6, 7 (KJV)
But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea.	But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὂς δ᾿ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος εις τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης

Woe to the world because of stumbling blocks)! It is necessary that stumbling blocks come, but woe to the person through whom they come.

Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι᾿ οὗ τὸ σκάνδαλον ἔρχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται

Luke 17:1, 2 (NET)	Luke 17:1, 2 (KJV)
Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come!	Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· ἀνένδεκτον ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾿ οὗ ἔρχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται

It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin.

It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων

Romans 9:32, 33 (NET)	Romans 9:32, 33 (KJV)
Why not? Because they pursued it not by faith but (as if it were possible) by works. They stumbled over the stumbling stone,	Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾿ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος

just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.”

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καθὼς γέγραπται ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται

1 Peter 2:7 (NET)	1 Peter 2:7 (KJV)
So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone,	Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας

Matthew 16:23 (NET)	Matthew 16:23 (KJV)
But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”	But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ· ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων

Romans 3:12 (NET)	Romans 3:12 (KJV)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”	They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν \|ὁ\| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος

1 Peter 3:10, 11 (NET)	1 Peter 3:10, 11 (KJV)
For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit.	For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον,	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον

And he must turn away from evil and do good; he must seek peace and pursue it.

Let him eschew evil, and do good; let him seek peace, and ensue it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην

Romans 16:18 (NET)	Romans 16:18 (KJV)
For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.	For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων

Galatians 4:19 (NET)	Galatians 4:19 (KJV)
My children – I am again undergoing birth pains until Christ is formed in you!	My little children, of whom I travail in birth again until Christ be formed in you,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|τέκνα\| μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν

Romans, Part 92

Back to A Monotonous Cycle Revisited, Part 2

Back to Peter and Cornelius

Back to Hannah’s Prayer, Part 1

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to Fear – Deuteronomy, Part 16

Back to The Will of God – Jesus, Part 2

Back to To Make Holy, Part 9

Back to Romans, Part 14

Back to Peter’s Second Gospel Proclamation, Part 2

Back to Westworld, Part 4

Back to The New Covenant, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 1

Back to Christianity, Part 11

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 2

Back to Matthew 8:23-34

Back to Exploration, Part 2

Back to Exploration, Part 3

Back to Exploration, Part 5

Back to Exploration, Part 10

^[1] The NET parallel Greek text and NA²⁸ had ἐκκλίνετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκλινατε.

^[2] Romans 16:17 (NET)

^[3] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κρύπτην here, where the Stephanus Textus Receptus had κρυπτον (KJV: a secret place).

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

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον here, where the NET parallel Greek text and NA²⁸ had ὁμοῦ (NET: together).

^[6] Acts 2:1 (NKJV) Table

^[7] 2 Corinthians 4:17, 18 (NET)

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τις here, where the Stephanus Textus Receptus had τινα.

^[9] The NET parallel Greek text and NA²⁸ had κατ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

^[10] The NET parallel Greek text and NA²⁸ had μηδὲ κατὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply η.

^[11] The NET parallel Greek text and NA²⁸ had σκοποῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοπειτε (KJV: Look…on).

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

^[13] Philippians 2:1-4 (NET)

^[14] The NET parallel Greek text had οὕτω here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ουτως (KJV: so).

^[15] Philippians 3:17 (NET)

^[16] The Stephanus Textus Receptus and Byzantine Majority Text had ειναι following dung. The NET parallel Greek text and NA²⁸ did not.

^[17] The NET parallel Greek text and NA²⁸ had συμμορφιζόμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμμορφουμενος (KJV: being made conformable).

^[18] The NET parallel Greek text and NA²⁸ had ἐκ here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: of).

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding Christ. The NET parallel Greek text and NA²⁸ did not.

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

^[21] Philippians 3:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had κανονι το αυτο φρονειν (KJV: by the same rule, let us mind the same thing) here. The NET parallel Greek text and NA²⁸ did not.

^[22] The Stephanus Textus Receptus and Byzantine Majority Text had και διχοστασιαι (KJV: and divisions) here. The NET parallel Greek text and NA²⁸ did not.

^[23] The Stephanus Textus Receptus and Byzantine Majority Text had ουχι here, where the NET parallel Greek text and NA²⁸ had οὐκ.

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had σαρκικοι here, where the NET parallel Greek text and NA²⁸ had ἄνθρωποι (NET: merely human).

^[25] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA²⁸ had Τί.

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA²⁸ had τί.

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

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

^[29] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had αλλ here, where the NET parallel Greek text had ἀλλὰ.

^[30] Table1 (Galations 5:14, 15); Table2 (Galatians 5:17); Table3 (Galatians 5:19-21)

^[31] Galatians 5:24 (NET)

^[32] Galatians 5:22b, 23a (NET) Table

^[33] John 4:14b (NET) Table

^[34] Galatians 5:25, 26 (NET)

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding age. The NET parallel Greek text and NA²⁸ did not.

^[36] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κατακαίεται here, where the Byzantine Majority Text had καιεται.

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

^[38] Matthew 13:29b (NET)

^[39] The NET parallel Greek text and NA²⁸ had περὶ here, where the Stephanus Textus Receptus had επι (KJV: about) and the Byzantine Majority Text had εις.

^[40] The NET parallel Greek text and NA²⁸ had αὐτοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

^[41] The NET parallel Greek text and NA²⁸ had πλὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

^[42] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν here. The NET parallel Greek text and NA²⁸ did not.

^[43] The Stephanus Textus Receptus and Byzantine Majority Text had εκεινω (KJV: that) here. The NET parallel Greek text and NA²⁸ did not.

^[44] The Greek words translated millstone in the NET parallel Greek text and NA²⁸ were λίθος μυλικὸς, and μυλος ονικος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[45] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here. The NET parallel Greek text and NA²⁸ did not.

^[46] The Stephanus Textus Receptus and Byzantine Majority Text had πας (KJV: whosoever) here. The NET parallel Greek text and NA²⁸ did not.

^[47] Romans 9:32b, 33 (NET)

^[48] The NET parallel Greek text and NA²⁸ had ἀπιστοῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουσιν (KJV: be disobedient).

^[49] The NET parallel Greek text and NA²⁸ had λίθος here, where the Stephanus Textus Receptus and Byzantine Majority Text had λιθον.

^[50] 1 Peter 2:7, 8a (NET)

^[51] 1 Peter 2:8b (NET)

^[52] John 3:6a (NET)

^[53] Romans 1:18a (NET)

^[54] Romans 1:25 (NET)

^[55] I’m including pedagogy here for three reasons:

1) It is my own bias that pedagogical practices are the general issue in question (whether in transmission or reception) and may have some bearing on this specific situation. Paul’s letter to believers in Galatia was addressed to: My little children, for whom I labor in birth again until Christ is formed in you (Galatians 4:19 NKJV). I labored more at my day job than at ensuring that Christ was formed in my children because they were mostly compliant and obeyed most of my rules.

2) If the science indicating that sexual orientation is set in utero is falsified, the influence of our pedagogy on our children’s worship practices takes precedence over our worship practices:

Alicia Garcia-Falgueras, Dick Swaab, “Sexual Hormones and the Brain: An Essential Alliance for Sexual Identity and Sexual Orientation,” ResearchGate, January 2010: “The human fetal brain develops in the male direction through a direct action of testosterone and in the female direction through the absence of such an action. During the intrauterine period, gender identity (the conviction of belonging to the male or female gender), sexual orientation, cognition, aggression and other behaviors are programmed in the brain in a sexually differentiated way. Sexual differentiation of the genitals takes place in the first 2 months of pregnancy, whereas sexual differentiation of the brain starts in the second half of pregnancy. This means that in the event of an ambiguous sex at birth, the degree of masculinization of the genitals may not reflect the degree of masculinization of the brain.”

3) If the science indicating that sexual orientation is set in utero is not falsified, the pedagogical practices of our ancestors certainly had some influence on our worship practices. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me (Leviticus 26:40 Tanakh).

^[56] The NET parallel Greek text and NA²⁸ had ἐμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου.

^[57] The NET parallel Greek text and NA²⁸ had ἠχρεώθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηχρειωθησαν (KJV: they are…become unprofitable).

^[58] The NET parallel Greek text and NA²⁸ had the article ὁ preceding shows. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[59] Romans 3:10b-12 (NET)

^[60] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[61] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[62] The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[63] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Christ. The NET parallel Greek text and NA²⁸ did not.

^[64] Romans 16:18 (NET)

Atonement, Part 11

Posted on November 12, 2018 by admin

This is a continuation of y^ehôvâh’s (יהוה) instruction to Moses: They^[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.^[2] I’ll continue to consider forms of χρίω in the New Testament.

The author of Hebrews continued to contrast Jesus to angels: And he says of the angels, “He makes his angels spirits and his ministers a flame of fire”…^[3] This was a verbatim quote from the Elpenor version of the Septuagint only.

Hebrews 1:7b (NET parallel Greek)	Psalm 104:4 (Septuagint BLB)	Psalm 103:4 (Septuagint Elpenor)
ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα

I won’t spend much time here since the psalm is not about angels but y^ehôvâh. It is interesting, however, that the NET and KJV, more importantly the three versions of the Greek New Testament I have surveyed, agree here.

Hebrews 1:7 (NET)	Hebrews 1:7 (KJV)
And he says of the angels, *“He makes his angels spirits and his ministers a flame of fire,”*	And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα	και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα

The translations from Hebrew of the Tanakh and KJV, and from Greek of the Elpenor also agree. But πῦρ φλέγον in the BLB version of the Septuagint, as opposed to πυρὸς φλόγα in the Elpenor and the New Testament, inspired a subtle shift in the translation of the NETS.

From Hebrew		From Greek
Psalm 104:4 (Tanakh)	Psalm 104:4 (KJV)	Psalm 103:4 (NETS)	Psalm 103:4 (Elpenor)
Who maketh his angels spirits; his ministers a flaming fire:	Who maketh his angels spirits; his ministers a flaming fire:	He who makes spirits his messengers, and flaming fire his ministers.	Who makes his angels spirits, and his ministers a flaming fire.

That shift continued in the NET, making it virtually impossible for an English reader to recognize any mention of angels in the Psalm: He makes the winds his messengers, and the flaming fire his attendant.^[4] This sounds more like tornadoes and hurricanes speak for God while warehouse and forest fires serve Him.

The author of Hebrews continued: but of the Son he says, “Your throne, O God, is forever and ever, and^[5] a^[6] righteous scepter^[7] is the^[8] scepter of your kingdom. You have loved righteousness and hated lawlessness. So God, your God, has anointed (ἔχρισεν, a form of χρίω) you over your companions with the oil of rejoicing.”^[9] The first part of this quotation—Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom—was not verbatim from either version of the Septuagint.

Hebrews 1:8b (NET parallel Greek)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα \|τοῦ αἰῶνος\|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας \|σου\|	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

The relatively inconsequential differences—a conjunction, two additional articles and one missing article—are exactly the same differences (Table1 below) I found relative to the Stephanus Textus Receptus and Byzantine Majority Text. Comparing either of them to both versions of the Septuagint yields another verbatim quote.

Hebrews 1:8b (Stephanus Textus Receptus)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

Hebrews 1:8b (Byzantine Majority Text)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

I will spend some time on the first seven verses of this psalm.

Psalm 45:1 (Tanakh)	Psalm 44:2 (NETS)
My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.	My heart erupted with a goodly theme; it is I that address my works to the king; my tongue is a pen of a swift scribe.

The Hebrew word translated of the things which I have made was מעשׁי (maʽăśeh, Septuagint: ἔργα). This psalm is presumed to have been written by the Korahites. Though Korahites fought with David this psalm was not the work of sycophants flattering their king but a work of prophets revealing the One who was to come, the Son of God, the son of David (2 Samuel 7:12-16), the Rock who saved (y^eshûʽâh, ישעתו) Israel.

Psalm 45:2 (Tanakh)	Psalm 44:3 (NETS)
Thou art fairer (yâphâh, יפיפית) than the children of men: grace (chên, חן) is poured into thy lips: therefore God hath blessed thee for ever.	Youthful in beauty (ὡραῖος) you are, beyond the sons of men; grace (χάρις) was poured on your lips; therefore God blessed you forever.

The Spirit is the one who gives life, Jesus said, human nature is of no help! The words that I have spoken^[10] to you are spirit and are life.^[11] If I keep this in mind I’m not thrown off by translations like fairer and youthful in beauty applied to Him, but remain focused on the Spirit and the life in his words: As it is written, “How timely (ὡραῖοι, another form of ὡραῖος) is the arrival of those who proclaim^[12] the good news.”^[13] For^[14] we have all received from his fullness one gracious gift (χάριν, a form of χάρις) after another (χάριτος, another form of χάρις). For the law was given through Moses,^[15] but grace (χάρις) and truth came about through Jesus Christ.^[16]

Psalm 45:3 (Tanakh)	Psalm 44:4 (NETS)
Gird thy sword (chereb, חרבך) upon thy thigh, O most mighty, with thy glory and thy majesty.	Gird your sword (ῥομφαίαν, a form of ῥομφαία) on your thigh, O powerful one, in your bloom and beauty,

In John’s vision on Patmos a sharp double-edged sword (ρομφαία) extended out of [Jesus’] mouth.^[17] He identified Himself as the one who has the sharp double-edged sword (ρομφαίαν, a form of ρομφαία).^[18] Though the psalmists enjoined Him to Gird thy sword upon the thigh, in the manner of kings they knew, Jesus said He would make war against those [who follow the teaching of Balaam or the teaching of the Nicolaitans] with the sword (ρομφαίᾳ) of my mouth.^[19] Death and Hades…were given authority over a fourth of the earth, to kill its population with the sword (ρομφαίᾳ),^[20] but John never saw a sword in Jesus’ hand: From his mouth extends a sharp sword^[21] (ρομφαία), so that with it he can strike^[22] the nations.^[23] Jesus’ words, the sword that extended from his mouth, have the power to kill the flesh of those who had received the mark of the beast and those who worshiped his image (Revelation 19:19-21 NET).

Then I saw the beast and the kings of the earth and their armies assembled to do battle^[24] with the one who rode the horse and with his army. Now the beast was seized, and along with^[25] him^[26] the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning^[27] with sulfur.^[28] The others were killed by the sword (ρομφαίᾳ) that extended^[29] from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh (σαρκῶν, a form of σάρξ).

Those who had received the mark of the beast and those who worshiped his image were not thrown alive into the lake of fire burning with sulfur. I’ve assumed that they will be because an angel declaring in a loud voice, presumably prior to anyone worshipping the beast or taking his mark, said (Revelation 14:9-11 NET):

If anyone worships the beast and his image, and takes the mark on his forehead or his hand, that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured (βασανισθήσεται, a form of βασανίζω) with fire and sulfur in front of the^[30] holy angels and in front of the Lamb. And the smoke from their torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.

They will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. The devil…was thrown into the lake of fire and sulfur, where the beast and the false prophet are too.^[31] Those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name. The devil, the beast and the false prophet will be tormented (βασανισθήσονται, another form of βασανισμός) in the lake of fire and sulfur day and night forever and ever.^[32] The smoke from their [e.g., those who worship the beast or receive his mark] torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever.

Though the words are quite evocative it is never stated explicitly that those who worship the beast or receive his mark are cast into the lake of fire and sulfur. Even when the time comes that one might expect it, the criteria for being thrown into the lake of fire has changed: If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.^[33] I don’t belabor this point to encourage anyone to worship the beast or take his mark, but to leave room for the mercy of God and to respect the power of Jesus’ preaching, the sharp sword that extends from his mouth. This will become clearer, perhaps, in the next verse of the psalm.

Psalm 45:4 (Tanakh)	Psalm 44:5 (NETS)
And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.	And draw, and prosper, and become king for the sake of truth and meekness and righteousness, and your right hand will guide you marvelously.

The Hebrew word translated truth was אמת (ʼemeth), ἀληθείας (a form of ἀλήθεια) in Greek in the Septuagint. We saw his glory, John testified about Jesus, the glory of the one and only, full of grace and truth (ἀληθείας, a form of ἀλήθεια), who came from the Father.^[34] Set them apart in the truth^[35] (ἀληθείᾳ), Jesus prayed for his disciples, your word is truth (ἀλήθεια).^[36] And, I am the way, and the truth (ἀλήθεια), and the life. No one comes to the Father except through me.^[37]

The Hebrew word translated righteousness was צדק (tsedeq), δικαιοσύνης (a form of δικαιοσύνη) in Greek in the Septuagint. Jesus was conscientious to fulfill all righteousness (δικαιοσύνην, another form of δικαιοσύνη).^[38] Blessed are those who hunger and thirst for righteousness (δικαιοσύνην, another form of δικαιοσύνη), He promised his hearers, for they will be satisfied.^[39] But above all, He exhorts those with ears to hear, pursue his kingdom^[40] and righteousness (δικαιοσύνην, another form of δικαιοσύνη).^[41] For I tell you, unless your righteousness (δικαιοσύνη) goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.^[42]

For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin. But now apart from the law the righteousness (δικαιοσύνη) of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all^[43] who believe.^[44] Those who believe are filled with the fruit^[45] of righteousness (δικαιοσύνης, a form of δικαιοσύνη) that comes through Jesus Christ to the glory and praise of God.^[46] God’s servants commend themselves to others by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love, by truthful (ἀληθείας, a form of ἀλήθεια) teaching, by the power of God, with weapons of righteousness (δικαιοσύνης, a form of δικαιοσύνη) both for the right hand and for the left.^[47] Chief among these weapons of righteousness is the sword (μάχαιραν, a form of μάχαιρα) of the Spirit, which is the word of God.^[48] John recounted his vision (Revelation 19:11-13 NET):

Then I saw heaven opened^[49] and here came a white horse! The one riding it was called “Faithful” (πιστὸς) and “True,” (ἀληθινός) and with justice (δικαιοσύνῃ) he judges and goes to war. His eyes are like a fiery flame and there are many diadem crowns on his head. He has^[50] a name written that no one knows except himself. He is dressed in clothing dipped in blood, and he is called^[51] the Word of God.

In the midst of all this martial imagery is the word meekness. It was וענוה (ʽanvâh) in Hebrew, translated πρᾳότητος (a form of πρᾳότης) in Greek in the Septuagint. It was also spelled πραΰτης. Paul wrote of the meekness^[52] (πραΰτητος, a form of πραΰτης) and gentleness of Christ.^[53] And apparently (2 Corinthians 10), the meekness and gentleness of Christ in him was so pronounced a feature of his own character in person that his letters shocked some in Corinth as being of a different character. This πραΰτης, translated gentleness, is an aspect of the fruit of the Spirit, the fruit of righteousness (Galatians 5:22, 23 NET):

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

I’ve quoted this often but stopped before, Against such things there is no law. No more, since I’m becoming more and more aware how eagerly the religious mind desires to be the arbiter of these things, throwing up reasons against them, debating if not outright denying, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control rising up within me from that fountain of water springing up to eternal life.^[54] I’ve found myself unarmed and defenseless against its arguments because I haven’t drilled this truth deeply enough into my being: Against such things there is no law. Against such things there is no law.

Brothers and sisters, Paul wrote believers in Galatia, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness^[55] (πραΰτητος, a form of πραΰτης).^[56] I hear this as the Holy Spirit’s definitive answer to Paul’s rhetorical question: Shall I come to you with a rod of discipline or with love and a spirit of gentleness (πραΰτητος, a form of πραΰτης)?^[57] even as I hear Paul’s rhetorical question as definitive of what a spirit of gentleness is not.

Pay close attention to yourselves, Paul continued, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill^[58] the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.^[59]

This πραΰτης is at the very heart of what it means to live worthily of the calling with which [we] have been called (Ephesians 4:1b-6 NET):

with all humility and gentleness^[60] (πραΰτητος, a form of πραΰτης), with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you too were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.^[61]

And this, not because it is one of Paul’s laws but because meekness or gentleness is the very nature of the firstborn of this new species of humanity, the one called the Word of God, Jesus our Savior. It is the work of God to instill this within us who have turned in faith to Him. And it should never be forgotten, especially in the midst of martial imagery. Though I copied and pasted וענוה (ʽanvâh) from the parallel Hebrew text of the NET online, there was a note (15) explaining why meekness or gentleness does not appear in the NET translation of Psalm 45:4.

I’ll pick this up in another essay. Tables of Hebrews 1:8; John 6:63; John 1:16, 17; Revelation 2:16; Revelation 6:8; Revelation 19:15; 19:19-21; Revelation 14:9, 10; John 17:17; Matthew 6:33; Romans 3:22; Philippians 1:11; Revelation 19:11-13; 2 Corinthians 10:1; John 4:14; Galatians 6:1, 2; 1 Corinthians 4:21; Ephesians 4:2 and 4:6 comparing the NET and KJV follow.

Hebrews 1:8 (NET)	Hebrews 1:8 (KJV)
but of the Son he says, “*Your throne, O God, is forever and ever, and a righteous scepter* is the scepter of your kingdom.	But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πρὸς δὲ τὸν υἱόν ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα \|τοῦ αἰῶνος\|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας \|σου\|.	προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου

John 6:63 (NET)	John 6:63 (KJV)
The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life.	It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ πνεῦμα ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ρήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμα ἐστιν καὶ ζωή ἐστιν	το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν	το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν

John 1:16, 17 (NET)	John 1:16, 17 (KJV)
For we have all received from his fullness one gracious gift after another.	And of his fulness have all we received, and grace for grace.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ χάριν ἀντὶ χάριτος	και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος	και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος

For the law was given through Moses, but grace and truth came about through Jesus Christ.

For the law was given by Moses, but grace and truth came by Jesus Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο	οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο	οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο

Revelation 2:16 (NET)	Revelation 2:16 (KJV)
Therefore, repent! If not, I will come against you quickly and make war against those people with the sword of my mouth.	Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετανόησον οὖν εἰ δὲ μή, ἔρχομαι σοι ταχὺ καὶ πολεμήσω μετ᾿ αὐτῶν ἐν τῇ ρομφαίᾳ τοῦ στόματος μου	μετανοησον ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου	μετανοησον ουν ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου

Revelation 6:8 (NET)	Revelation 6:8 (KJV)
So I looked and here came a pale green horse! The name of the one who rode it was Death, and Hades followed right behind. They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth.	And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω \|αὐτοῦ\| ὄνομα αὐτῷ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾿ αὐτοῦ καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς ἀποκτεῖναι ἐν ρομφαίᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς	και ειδον και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ακολουθει μετ αυτου και εδοθη αυτοις εξουσια αποκτειναι επι το τεταρτον της γης εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης	και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ηκολουθει αυτω και εδοθη αυτω εξουσια επι το τεταρτον της γης αποκτειναι εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης

Revelation 19:15 (NET)	Revelation 19:15 (KJV)
From his mouth extends a sharp sword, so that with it he can strike the nations. *He will rule them with an iron rod*, and he stomps the winepress of the furious wrath of God, the All-Powerful.	And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ρομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ράβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος	και εκ του στοματος αυτου εκπορευεται ρομφαια οξεια ινα εν αυτη πατασση τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου και της οργης του θεου του παντοκρατορος	και εκ του στοματος αυτου εκπορευεται ρομφαια διστομος οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος

Revelation 19:19-21 (NET)	Revelation 19: 19-21 (KJV)
Then I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.	And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ	και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου	και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου

Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾿ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ	και επιασθη το θηριον και μετα τουτου ο ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν τω θειω	και επιασθη το θηριον και ο μετ αυτου ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν θειω

The others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh.

And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ρομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν	και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εκπορευομενη εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων	και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων

Revelation 14:9, 10 (NET)	Revelation 14:9, 10 (KJV)
A third angel followed the first two, declaring in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,	And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ· εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ,	και τριτος αγγελος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις το θηριον προσκυνει και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου	και αλλος αγγελος τριτος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις προσκυνει το θηριον και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου

that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb.

The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου	και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου	και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου

John 17:17 (NET)	John 17:17 (KJV)
Set them apart in the truth; your word is truth.	Sanctify them through thy truth: thy word is truth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθεια ἐστιν	αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν	αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν

Matthew 6:33 (NET)	Matthew 6:33 (KJV)
But above all pursue his kingdom and righteousness, and all these things will be given to you as well.	But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν	ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν	ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν

Romans 3:22 (NET)	Romans 3:22 (KJV)
namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction,	Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δικαιοσύνη δὲ θεοῦ διὰ πίστεως \|Ἰησοῦ\| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή	δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη	δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη

Philippians 1:11 (NET)	Philippians 1:11 (KJV)
filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.	Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ	πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου	πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου

Revelation 19:11-13 (NET)	Revelation 19:11-13 (KJV)
Then I saw heaven opened and here came a white horse! The one riding it was called “Faithful” and “True,” and with justice he judges and goes to war.	And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός καὶ ὁ καθήμενος ἐπ᾿ αὐτὸν [καλούμενος] \|πιστὸς\| καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ	και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει	και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει

His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself.

His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός	οι δε οφθαλμοι αυτου ως φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος	οι δε οφθαλμοι αυτου φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονοματα γεγραμμενα και ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος

He is dressed in clothing dipped in blood, and he is called the Word of God.

And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ περιβεβλημένος ἱμάτιον \|βεβαμμένον\| αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ	και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου	και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου

2 Corinthians 10:1 (NET)	2 Corinthians 10:1 (KJV)
Now I, Paul, appeal to you personally by the meekness and gentleness of Christ (I who am meek when present among you, but am full of courage toward you when away!) –	Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ (ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς)	αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας	αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας

John 4:14 (NET)	John 4:14 (KJV)
But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.”	But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς δ᾿ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον	ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον	ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον

Galatians 6:1, 2 (NET)	Galatians 6:1, 2 (KJV)
Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.	Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς	αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης	αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης

Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Bear ye one another’s burdens, and so fulfil the law of Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως \|ἀναπληρώσετε\| τὸν νόμον τοῦ Χριστοῦ	αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου	αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου

1 Corinthians 4:21 (NET)	1 Corinthians 4:21 (KJV)
What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness?	What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τί θέλετε; ἐν ράβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματι τε πραΰτητος	τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος	τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος

Ephesians 4:2 (NET)	Ephesians 4:2 (KJV)
with all humility and gentleness, with patience, bearing with one another in love,	With all lowliness and meekness, with longsuffering, forbearing one another in love;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ	μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη	μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη

Ephesians 4:6 (NET)	Ephesians 4:6 (KJV)
one God and Father of all, who is over all and through all and in all.	One God and Father of all, who is above all, and through all, and in you all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν	εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν υμιν	εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν ημιν

Back to Father, Forgive Them – Part 5

Back to Romans, Part 91

Back to A Monotonous Cycle Revisited, Part 2

Back to Is Sin Less Than Sin? Part 1

Back to Is Sin Less Than Sin? Part 2

Back to A Shadow of the Good Things, Part 1

Back to Hannah’s Prayer, Part 4

Back to Romans, Part 92

Back to Is Sin Less Than Sin? Part 4

Back to To Make Holy, Part 7

Back to A Monotonous Cycle Revisited, Part 3

Back to A Shadow of the Good Things, Part 2

Back to Romans, Part 8

Back to The Lost Son of Perdition, Part 4

Back to Psalm 22, Part 6

Back to A Monotonous Cycle Revisited, Part 6

Back to Romans, Part 15

Back to Romans, Part 16

Back to Language

Back to Romans, Part 17

Back to Romans, Part 18

Back to A Shadow of the Good Things, Part 7

Back to The Lost Son of Perdition, Part 5

Back to Christianity, Part 7

Back to The Day of the Lord, Part 2

Back to Christianity, Part 10

Back to Wonders and False Wonders, Part 1

Back to Father, Son and Holy Spirit – Part 10

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to Christ-Centered Preaching, Chapter 3

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

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

Back to Christ-Centered Preaching, Chapter 5

Back to Exploration, Part 1

Back to Exploration, Part 8

Back to Exploration, Part 9

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

^[2] Exodus 29:33 (NET)

^[3] Hebrews 1:7 (NET)

^[4] Psalm 104:4 (NET)

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

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

^[7] The NET parallel Greek text and NA²⁸ had ἡ preceding scepter. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had ἡ preceding scepter. The NET parallel Greek text and NA²⁸ did not.

^[9] Hebrews 1:8, 9 (NET)

^[10] The NET parallel Greek text and NA²⁸ had λελάληκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαλω (KJV: speak).

^[11] John 6:63 (NET)

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) following proclaim. The NET parallel Greek text and NA²⁸ did not.

^[13] Romans 10:15b (NET) Table

^[14] The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

^[15] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[16] John 1:16, 17 (NET)

^[17] Revelation 1:16b (NET)

^[18] Revelation 2:12b (NET)

^[19] Revelation 2:16b (NET)

^[20] Revelation 6:8b (NET)

^[21] The Byzantine Majority Text described this sword as διστομος here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[22] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πατάξῃ here, where the Stephanus Textus Receptus had πατασση (KJV: should smite).

^[23] Revelation 19:15a (NET)

^[24] The NET parallel Greek text and NA²⁸ had the article τὸν preceding battle. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[25] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μετ᾿ here, where the Stephanus Textus Receptus had μετα.

^[26] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had αὐτοῦ here, where the Stephanus Textus Receptus had τουτου.

^[27] The NET parallel Greek text and NA²⁸ had τῆς καιομένης here, where the Stephanus Textus Receptus and Byzantine Majority Text had την καιομενην.

^[28] The Stephanus Textus Receptus had the article τω preceding sulfur. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[29] The Stephanus Textus Receptus had εκπορευομενη (KJV: proceeded) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐξελθούσῃ.

^[30] Stephanus Textus Receptus and Byzantine Majority Text had the article των. The NET parallel Greek text and NA²⁸ did not.

^[31] Revelation 20:10a (NET)

^[32] Revelation 20:10b (NET)

^[33] Revelation 20:15 (NET)

^[34] John 1:14b (NET)

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had σου following truth (KJV: thy truth). The NET parallel Greek text and NA²⁸ did not.

^[36] John 17:17 (NET)

^[37] John 14:6 (NET)

^[38] Matthew 3:15 (NET) See Matthew 3:13-17

^[39] Matthew 5:6 (NET)

^[40] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had τοῦ θεοῦ (KJV: of God) following kingdom. The NET parallel Greek text did not.

^[41] Matthew 6:33a (NET) See Matthew 6:25-34

^[42] Matthew 5:20 (NET)

^[43] The Stephanus Textus Receptus and Byzantine Majority Text had και επι παντας (KJV: and upon all them) following all. The NET parallel Greek text and NA²⁸ did not.

^[44] Romans 3:20-22a (NET)

^[45] The NET parallel Greek text and NA²⁸ had the singular καρπὸν accompanied by the singular article τὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural καρπων (KJV: fruits) accompanied by the plural article των.

^[46] Philippians 1:11 (NET)

^[47] 2 Corinthians 6:6, 7 (NET)

^[48] Ephesians 6:17b (NET)

^[49] The NET parallel Greek text and NA²⁸ had ἠνεῳγμένον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωγμενον.

^[50] The Byzantine Majority Text had ονοματα γεγραμμενα και (“names written and”) following He has. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[51] The NET parallel Greek text and NA²⁸ had κέκληται here, where the Stephanus Textus Receptus and Byzantine Majority Text had καλειται.

^[52] In the NET parallel Greek text and NA²⁸ meekness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[53] 2 Corinthians 10:1a (NET)

^[54] John 4:14b (NET)

^[55] In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[56] Galatians 6:1 (NET)

^[57] 1 Corinthians 4:21b (NET) In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[58] The NET parallel Greek text and NA²⁸ had ἀναπληρώσετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπληρωσατε (KJV: fulfil).

^[59] Galatians 6:1b-5 (NET)

^[60] In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[61] The Stephanus Textus Receptus had υμιν following all (KJV: you all), where the Byzantine Majority Text had ημιν (us). The NET parallel Greek text and NA²⁸ had neither.

Atonement, Part 4

Posted on August 26, 2018 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot^[32] do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to^[33] the law of sin that is in my members…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Romans 7:14-23 (NET)	Romans 7:14-23 (KJV)
For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin.	For we know that the law is spiritual: but I am carnal, sold under sin.
For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate.	For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
But if I do what I don’t want, I agree that the law is good.	If then I do that which I would not, I consent unto the law that it is good.
But now it is no longer me doing it, but sin that lives in me.	Now then it is no more I that do it, but sin that dwelleth in me.
For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it.	For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

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

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

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

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

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

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

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

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

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

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

Atonement, Part 5

Back to Atonement, Part 6

Back to Atonement, Part 7

Back to Atonement, Part 8

Back to Atonement, Part 11

Back to Romans, Part 91

Back to Fear – Deuteronomy, Part 13

Back to A Monotonous Cycle Revisited, Part 2

Back to Who Am I? Part 9

Back to Hannah’s Prayer, Part 1

Back to Is Sin Less Than Sin? Part 2

Back to A Shadow of the Good Things, Part 1

Back to A Door of Hope, Part 1

Back to Romans, Part 92

Back to To Make Holy, Part 7

Back to Jedidiah, Part 5

Back to Father, Forgive Them – Part 6

Back to A Door of Hope, Part 2

Back to A Shadow of the Good Things, Part 2

Back to A Shadow of the Good Things, Part 4

Back to He Takes Away, Part 3

Back to A Monotonous Cycle Revisited, Part 4

Back to Isaiah 53:10-12, Part 1

Back to Patterns of Evidence: Exodus

Back to A Shadow of the Good Things, Part 7

Back to The New Covenant, Part 2

Back to The Book of Life, Part 1

Back to Christianity, Part 1

Back to Christianity, Part 2

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

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

^[2] Exodus 29:33 (NET)

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

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

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

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

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

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

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

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

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

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

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

^[14] John 11:55 (NET)

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

^[16] Acts 21:26 (NET)

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

^[18] Romans 8:14 (NET)

^[19] Galatians 5:16 (NET)

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

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

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

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

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

^[25] Hebrews 10:10 (NET)

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

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

^[28] John 3:21 (NET)

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

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

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

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

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

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

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

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

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

Atonement, Part 2

Posted on August 5, 2018 by admin

The next occurrence of כפר (kâphar), translated atonement, I want to consider on this pilgrimage is found in y^ehôvâh’s (יהוה) instruction to Moses (Exodus 29:33 NET):

[Aaron and his sons^[1]] are to eat those things by which atonement was made to consecrate and to set them apart, but no one else may eat them, for they are holy.

In the Septuagint כפר (kâphar) was translated ἡγιάσθησαν (a form of ἁγιάζω). Though ἡγιάσθησαν doesn’t occur in the New Testament, other forms of ἁγιάζω do. I’ll try to be mindful of similarities between old covenant and new covenant atonement as well as differences. So many concepts appear in this verse—to consecrate and to set them apart…they are holy—I want to back up and take a run at it.

The Hebrew word translated to set them apart was לקדש (qâdash). It was translated ἁγιάσαι (another form of ἁγιάζω) in the Septuagint. “Now this is what you are to do for them to consecrate them,” y^ehôvâh instructed Moses, “so that they may minister as my priests.”^[2] The Hebrew word translated to consecrate was also לקדש, the very same form of qâdash as to set them apart above. And in the Septuagint it was also translated ἁγιάσαι. The new covenant is quite similar.

1 Thessalonians 5:23, 24 (NET)	1 Thessalonians 5:23, 24 (KJV)
Now may the God of peace himself make you completely holy (ἁγιάσαι, another form of ἁγιάζω) and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.	And the very God of peace sanctify (ἁγιάσαι, another form of ἁγιάζω) you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
He who calls you is trustworthy, and he will in fact do this (ποιήσει, a form of ποιέω).	Faithful is he that calleth you, who also will do it.

Both ἁγιάσαι and τηρηθείη (a form of τηρέω; translated may…be kept [NET] and I pray God…be preserved [KJV]) are in the optative mood, the “mood of possibility.” Both verbs recognize that one’s actual state may be far removed from holiness, sanctification and blamelessness at a given moment. But ποιήσει (translated he will in fact do [NET] and who also will do [KJV]) is in the indicative mood, “a statement of fact” based on the trustworthiness or faithfulness of God in Christ. Even more precious to me, ποιήσει is future tense in the active voice.

I was one who misunderstood the “finished work of Christ” as an invitation to a do-it-yourself works religion. Since Christ was finished working, I reasoned, the rest of the distance between my current condition and his holiness and blamelessness was up to me, a race for me to run. I don’t think my pastor intended to enroll me in a works religion, except…I wonder if I, sitting idly “trusting” Jesus, could ever have understood the word of God. Or was it the desire to do his will combined with my failure to do his will that opened my mind to it? Jesus said, If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.^[3]

This epistemological aspect intrigues the philosophical bent of my mind. I earn a living on the fringes of a conference industry that, viewed economically or technologically, shouldn’t exist. Gathering in one location wastes human resources, both time and money, now that the technology exists to meet virtually. But viewed epistemologically conferences are extremely valuable. A group of people pressed together, smelling one another, espousing the same or similar opinions can more easily convince themselves that their opinions are true. The larger the group the “truer” their opinions are until that critical moment when the group fractures into disparate opinions.

I was born into evangelicalism as an established group, revealed truth. But it grew to prominence in the U.S. from many streams:

According to religion scholar, social activist, and politician Randall Balmer, Evangelicalism resulted “from the confluence of Pietism, Presbyterianism, and the vestiges of Puritanism. Evangelicalism picked up the peculiar characteristics from each strain – warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans”.^[40] Historian Mark Noll adds to this list High Church Anglicanism, which contributed to Evangelicalism a legacy of “rigorous spirituality and innovative organization”.^[41]

In the 1730s, Evangelicalism emerged as a distinct phenomenon out of religious revivals that began in Britain and New England. While religious revivals had occurred within Protestant churches in the past, the evangelical revivals that marked the 18th century were more intense and radical.^[48] Evangelical revivalism imbued ordinary men and women with a confidence and enthusiasm for sharing the gospel and converting others outside of the control of established churches, a key discontinuity with the Protestantism of the previous era.^[49]

It was developments in the doctrine of assurance that differentiated Evangelicalism from what went before.

Before his conversion to evangelicalism, which we evangelicals assume to be synonymous with a conversion to Christ, John Wesley wrote, “I hope he has died to save me.”^[60] “About a quarter before nine,” Wesley recalled his conversion, “while [the speaker] was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone^[4] for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.”^[61]

Evangelical preachers emphasized personal salvation and piety more than ritual and tradition. Pamphlets and printed sermons crisscrossed the Atlantic, encouraging the revivalists.^[64] The Awakening resulted from powerful preaching that gave listeners a sense of deep personal revelation of their need of salvation by Jesus Christ. Pulling away from ritual and ceremony, the Great Awakening made Christianity intensely personal to the average person by fostering a deep sense of spiritual conviction and redemption, and by encouraging introspection and a commitment to a new standard of personal morality. It reached people who were already church members. It changed their rituals, their piety and their self-awareness.

By the time I arrived on the scene those new rituals, piety and self-awareness were nothing more than the ritual and tradition of a bygone era. And the critical epistemological moment had passed: evangelicalism had already fractured into many disparate opinions. Though Berger and Luckmann denied^[5] it for adults, the teachings of any given religious sect are as much a part of the paramount reality^[6] for children who grew up in it as anything an adult does at work.^[7]

Though the relatively mindless taken-for-granted-ness^[8] of the reality of everyday life shares some of the same blindness (Isaiah 42:18-25) to alternatives as religious faith, it was not faith in Christ in my case. And apparently, part of my attempt to reinsert myself into the church I had abandoned and the mindless-taken-for-granted-ness of my youth, what I have called “fighting my way back from atheism,”^[9] was like Cypher’s (Joe Pantoliano) attempt to be reinserted into The Matrix. When my pastor lamented that most people came to Christ as children rather than as adults I nodded my “Amen” despite my anomalous personal history.

Now it seems obvious that there is no intrinsic reason that God would be merciful to children but not to adults. An eternal life knowing the only true God, and Jesus Christ, whom [He] sent,^[10] living his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,^[11] should be more appealing to those who have been around awhile and have had their fill of sin than to those for whom everything is still new and interesting. I don’t doubt the accuracy of my pastor’s reflections on his experience. But the truth behind that actuality seems to be that nearly three centuries of dumbing eternal life down to gaining heaven (or its corollary, escaping hell) has blunted the effectiveness of the gospel presented by evangelicalism.

“Evangelical revivalism” may have “imbued ordinary men and women with a confidence and enthusiasm for sharing the gospel” in its early days. But by the time I was born into it “sharing the gospel” had become a necessary condition for belonging to the group. As such, there were many aids, tips, tricks and techniques to make it easier for any Peter, Paul and Mary to “share the gospel.” So we drowned the voices of God-gifted apostles and evangelists (Ephesians 4:11-16) in a sea of gospel peddlers promoting Jesus as a means to an end. Even that end is now largely imaginary. What is heaven, after all, but knowing the only true God, and Jesus Christ, whom [He] sent, face to face, living his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control, forever?

In an opinion piece on Fox News Chris Sonksen cited Dietrich Bonhoeffer’s concept of a “wish dream” from his book Life Together:

Every human wish dream that is injected into the Christian community is a hindrance to genuine community and must be banished if genuine community is to survive. He who loves his dream of a community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial.

Bonhoeffer’s wish dream intrigues me because of my own running feud with “the pursuit of happiness.” Pegging my happiness to a fantasy of my own mind—I will be happy if…—was at best nonsensical and at worst a diabolical prescription for unhappiness. Even when I have achieved my goals happiness was no longer-lived than that which one should expect from such achievement. It has proven far better to pursue Christ (Philippians 3:8-11) and his righteousness, and let happiness float freely with the ups and downs of life. Now I’m mostly happy.

Pastor Sonksen’s point was:

God did not wire us to be alone. We are truly better together. It’s in community that we grow, are challenged, stretched, and inspired to truly live for Jesus. It’s messy, difficult, and at times frustrating…but it’s so worth it.

All true, though I would tend to credit the Holy Spirit, filling me with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control toward others, over the mere fact of being in community with them. Pastor Sonksen wasn’t referring to the communities most of us actually live and work in, however. (Admittedly, my community is more transient and geographically dispersed than most.) His plea was to the once a week, twice a week, thrice a week meetings (ἐπισυναγωγὴν, a form of ἐπισυναγωγή) of a contemporary church for the purpose of encouraging (παρακαλοῦντες, a form of παρακαλέω), inciting (παροξυσμὸν) one another on to love and [beautiful] (καλῶν, a form of καλός) works.^[12]

One hopes that a pastor lives in that eternal life of knowing the only true God, and Jesus Christ, whom [He] sent, buoyed up in God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control by the Holy Spirit and his own immersion in scripture. As such, he may be the last to recognize that the church he pastors enforces—by its rituals and traditions, by the way things are done, by the relatively mindless taken-for-granted-ness of the reality of everyday life within its walls—a lesser form of spirituality than being led by the Holy Spirit.

I don’t know Pastor Sonksen or South Hills Church. I can’t say this is the case there. I’m recognizing the possibility from my own past. But it is the wish dream of every pastor that God will make his congregation completely holy and keep their spirit and soul and body entirely blameless through the well-ordered operation of the church he pastors.

The similarity between the atonement of Aaron and his sons to consecrate and to set them apart and our atonement is that it required no work on Aaron’s part or of his sons, only submission to God’s word (Exodus 29) and Moses’ ministry of that word (Leviticus 8). The difference is clearly stated in the text (Exodus 29:1b-3 NET):

Take a young bull and two rams without blemish; and bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread with oil – you are to make them using fine wheat flour. You are to put them in one basket and present them in the basket, along with the bull and the two rams.

We are no longer made holy, consecrated or set apart by bulls or rams or bread or cakes or wafers without yeast, mixed with oil or spread with oil (Hebrews 10:1-10 NET).

For the law possesses a shadow of the good things to come but not the reality (εἰκόνα, a form of εἰκών) itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect (τελειῶσαι, a form of τελειόω) those who come to worship. For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness (συνείδησιν, a form of συνείδησις) of sin? But in those sacrifices there is a reminder of sins year after year. For the blood of bulls and goats cannot take away (ἀφαιρεῖν, a form of ἀφαιρέω) sins. So when he came into the world, he said, “Sacrifice and offering you did not desire, but a body you prepared for me.

“Whole burnt offerings and sin-offerings you took no delight in.

“Then I said, ‘Here I am: I have come – it is written of me in the scroll of the book – to do your will, O God.’”

When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” (which are offered according to the law), then he says, “Here I am: I have come to do your will.” He does away (ἀναιρεῖ, a form of ἀναιρέω) with the first to establish (στήσῃ, a form of ἵστημι) the second. By his will we have been made holy (ἡγιασμένοι, another form of ἁγιάζω) through the offering of the body of Jesus Christ once for all.

So the finished work of Christ is that we have been made holy through the offering of [his] body…once for all. The ongoing work the God of peace…will in fact do because He is trustworthy seems to be the breaking down of my resistance (Hebrews 12:5-13) to Him and his will and the truth of his word, filling me instead with faith in Him and his word, so that the holiness I have been made through the offering of his body once for all is manifest to me, and to others, here and now. That God will do (ποιήσει, a form of ποιέω) this is quite evocative of the doer (ποιηταὶ, a form of ποιητής) of the law and of the one who practices the truth [who] comes to the light, so that it may be plainly evident that his deeds have been done (εἰργασμένα, a form of ἐργάζομαι) in God.^[13]

A table comparing Hebrews 10:1-10 in the NET and KJV follows. If the parallel Greek of the NET differs from the Stephanus Textus Receptus or the Byzantine Majority Text I broke the table to highlight that difference.

Hebrews 10:1-9 (NET)	Hebrews 10:1-9 (KJV)
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.	For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?	For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
But in those sacrifices there is a reminder of sins year after year.	But in those sacrifices there is a remembrance again made of sins every year.
For the blood of bulls and goats cannot take away sins.	For it is not possible that the blood of bulls and of goats should take away sins.
So when he came into the world, he said, “Sacrifice and offering you did not desire, but a body you prepared for me.	Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
“Whole burnt offerings and sin-offerings you took no delight in.	In burnt offerings and sacrifices for sin thou hast had no pleasure.
“Then I said, ‘Here I am: I have come – it is written of me in the scroll of the book – to do your will, O God.’”	Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” (which are offered according to the law),	Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀνώτερον λέγων ὅτι θυσίας^[14] καὶ προσφορὰς^[15] καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας (αἵτινες κατὰ νόμον προσφέρονται)	ανωτερον λεγων οτι θυσιαν^[16] και προσφοραν^[17] και ολοκαυτωματα και περι αμαρτιας ουκ ηθελησας ουδε ευδοκησας αιτινες κατα τον νομον προσφερονται	ανωτερον λεγων οτι θυσιαν και προσφοραν και ολοκαυτωματα και περι αμαρτιας ουκ ηθελησας ουδε ευδοκησας αιτινες κατα τον νομον προσφερονται

then he says, “Here I am: I have come to do your will.” He does away with the first to establish the second.

Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε εἴρηκεν· ἰδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημα σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ	τοτε ειρηκεν ιδου ηκω του ποιησαι ο θεος το θελημα σου αναιρει το πρωτον ινα το δευτερον στηση	τοτε ειρηκεν ιδου ηκω του ποιησαι ο θεος το θελημα σου αναιρει το πρωτον ινα το δευτερον στηση

Hebrews 10:10 (NET)	Hebrews 10:10 (KJV)
By his will we have been made holy (ἡγιασμένοι,^[18] another form of ἁγιάζω) through the offering of the body of Jesus Christ once for all.	By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ	εν ω θεληματι ηγιασμενοι εσμεν οι^[19] δια της προσφορας του σωματος του^[20] ιησου χριστου εφαπαξ	εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος ιησου χριστου εφαπαξ

Atonement, Part 3

Back to Atonement, Part 4

Back to Atonement, Part 5

Back to Atonement, Part 6

Back to Atonement, Part 7

Back to Atonement, Part 8

Back to Atonement, Part 9

Back to Atonement, Part 10

Back to Atonement, Part 11

Back to A Shadow of the Good Things, Part 1

Back to Who Am I? Part 14

Back to Exploration, Part 8

^[1] Exodus 28:43 (NET)

^[2] Exodus 29:1a (NET)

^[3] John 7:17 (NET)

^[4] “Christ alone” is so much better an expression than “faith alone” with its scriptural association to dead faith: But would you like evidence, you empty fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered Isaac his son on the altar? You see that his faith was working together with his works and his faith was perfected (ἐτελειώθη, a form of τελειόω) by works. And the scripture was fulfilled (ἐπληρώθη, a form of πληρόω) that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. You see that a person is justified by works and not by faith alone. And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead [Table] (James 2:20-26 NET).

^[5] “All finite provinces of meaning are characterized by a turning away of attention from the reality of everyday life. While there are, of course, shifts in attention within everyday life, the shift to a finite province of meaning is of a much more radical kind. A radical change takes place in the tension of consciousness. In the context of religious experience this has been aptly called ‘leaping’. It is important to stress, however, that the reality of everyday life retains its paramount status even as such ‘leaps’ take place.”

Peter L. Berger and Thomas Luckmann, “The Social Construction of Reality: A Treatise in the Sociology of Knowledge,” 1966, p. 39

^[6] “Compared to the reality of everyday life, other realities appear as finite provinces of meaning, enclaves within the paramount reality marked by circumscribed meanings and modes of experience. The paramount reality envelops them on all sides, as it were, and consciousness always returns to the paramount reality as from an excursion.”

Ibid., p. 39

^[7] “Closest to me is the zone of everyday life that is directly accessible to my bodily manipulation. This zone contains the world within my reach, the world in which I act so as to modify its reality, or the world in which I work. In this world of working my consciousness is dominated by the pragmatic motive, that is, my attention to this world is mainly determined by what I am doing, have done or plan to do in it. In this way it is my world par excellence.”

Ibid., p. 36

^[8] “The reality of everyday life is taken for granted as reality. It does not require additional verification over and beyond its simple presence. It is simply there, as self-evident and compelling facticity. I know that it is real. While I am capable of engaging in doubt about its reality, I am obliged to suspend such doubt as I routinely exist in everyday life. This suspension of doubt is so firm that to abandon it, as I might want to do, say, in theoretical or religious contemplation, I have to make an extreme transition. The world of everyday life proclaims itself and, when I want to challenge the proclamation, I must engage in a deliberate, by no means easy effort.”

Ibid., p. 37

^[9] Solomon’s Wealth, Part 4; A Monotonous Cycle, Part 2; A Monotonous Cycle, Part 3; A Monotonous Cycle, Part 5; Who Am I? Part 1; Torture, Part 4

^[10] John 17:3 (NET)

^[11] Galatians 5:22, 23 (NET)

^[12] Hebrews 10:24, 25 (NET)

^[13] John 3:21 (NET)

^[14] Accusative plural feminine form of θυσία

^[15] Accusative plural feminine form of προσφορά

^[16] Accusative singular feminine form of θυσία

^[17] Accusative singular feminine form of προσφορά

^[18] Perfect passive participle nominative plural masculine form of ἁγιάζω

^[19] https://greekdoc.github.io/lexicon/oi.html

^[20] https://greekdoc.github.io/lexicon/to.html#tou

Forgiven or Passed Over? Part 6

Posted on July 8, 2018 by admin

In another essay I considered occurrences of sâlach (ונסלח) in Leviticus, translated will be forgiven. The rabbis’ translation ἀφεθήσεται (a form of ἀφίημι) in the Septuagint (See Table1 below) impressed me and I compared those same passages of Leviticus to occurrences of ἀφεθήσεται in the New Testament as outlined below:

Will Be Forgiven
Leviticus 4:13-21	For the Whole Congregation	sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι	Matthew 12:31
Leviticus 4:22-26	For the Leader		Matthew 12:32
Leviticus 4:27-31	For the Common Person		Mark 3:28
Leviticus 4:32-35	For the Common Person		Luke 12:10

I was surprised, however, by kâphar (וכפר), translated atonement in English and ἐξιλάσεται (a form of ἐξιλάσκομαι) in the Septuagint (See Table2 below). None of the writers of the New Testament was led by the Holy Spirit to use any form of ἐξιλάσκομαι in any descriptions of Jesus’ ministry or of new life in Christ. My surprise reminds me where I began this trajectory, believing that the differences between one who has received (John 1:11-13) Jesus and the Judeans who had believed him (John 8:31-45) was primarily cosmetic rather than organic (John 3:7; Romans 8:14; Galatians 5:22-26). This is another area where I haven’t fully appreciated the new covenant (Jeremiah 31:31, 32a NET):

“Indeed, a time is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah. It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.”

To highlight how the new covenant is not…like the old covenant I’ll contrast old and new covenant forgiveness. Under the old covenant forgiveness (sâlach, ונסלח: Septuagint: ἀφεθήσεται, a form of ἀφίημι) was the end result of an exacting procedure of atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, a form of ἐξιλάσκομαι) officiated by priests performing rituals ordained in the law. And I call it exacting because death was a very real possibility for priests who didn’t follow the rituals to the letter (Exodus 28:42, 43; Leviticus 10:1-3).^[1] New covenant forgiveness is more in keeping with Jesus’ Spirit: Freely you received, freely give.^[2]

Under the new covenant the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) [and, presumably, the daughter of humanity, too] has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive (ἀφιέναι, another form of ἀφίημι) sins (ἁμαρτίας, a form of ἁμαρτία)…^[3] So Jesus said to them again (John 20:21-23 NET):

“Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit. If you forgive (ἀφῆτε, another form of ἀφίημι) anyone’s sins (ἁμαρτίας, a form of ἁμαρτία), they are forgiven (ἀφέωνται,^[4] another form of ἀφίημι); if you retain (κρατῆτε, a form of κρατέω) anyone’s sins, they are retained (κεκράτηνται, another form of κρατέω).”^[5]

Anyone who prays as Jesus instructed links his or her own forgiveness, not to priests and rituals but, to the forgiveness of others: and forgive (ἄφες, another form of ἀφίημι) us our debts (ὀφειλήματα, a form of ὀφείλημα), as we ourselves have forgiven (ἀφήκαμεν,^[6] another form of ἀφίημι) our debtors (ὀφειλέταις, a form of ὀφειλέτης).^[7] Jesus was explicit in his explanation: For if you forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος) their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος),^[8] your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).^[9]

I was socialized among people who, though we would never say we reject Jesus’ teaching we, have encumbered this particular teaching with so many caveats it only means that one should forgive a fellow believer in good standing with one’s local church who comes to formally seek forgiveness through repentance. Granted, at the end of the parable of the unforgiving slave (Matthew 18:23-35) Jesus said ἀδελφῷ, brother: And in anger his lord turned him over to the prison guards to torture (βασανισταῖς, a form of βασανιστής) him until he repaid all he owed.^[10] So also my heavenly^[11] Father will do to you, if each of you does not forgive (ἀφῆτε, another form of ἀφίημι) your brother (ἀδελφῷ, a form of ἀδελφός) from your heart.^[12]

In his essay, “Should I Forgive Those Who Don’t Ask for Forgiveness?” Julian Freeman wrote an interesting response to my socialization:

When we view ourselves as the ‘God’ figure in the relationship, we’re missing something. The reality is that we are servants, compelled by the mercy we’ve been shown, to forgive other (equal) servants. That’s different than God’s forgiveness. Our forgiveness displays the reality and power of God’s forgiveness, but it’s different. We are commanded to forgive; God does so of his own character. When God forgives it is a superior showing mercy on an inferior; when we forgive it is servant to servant. The connection between God forgiving us and us forgiving each other is a little more nuanced than some like to admit…

All things considered, I think that what Christ is calling us to is a stance, a posture of forgiveness. He’s calling us to a readiness to forgive in a moment. I think he is calling us to treat people with love and mercy, with humility and compassion. He is calling us to remember that if someone has sinned against me, I should be quicker to identify with them (‘I have sinned this way too…’) than to identify with God (‘I have been offended without cause…’). When we realize that it could have just as easily been me offending as me offended, I’m much slower to hold offences against other people.

To forgive others for being less than Christlike is a natural expression of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control^[13] springing up to eternal life^[14] I take some issue with the assertion that, “Offering forgiveness really means next to nothing if the offender doesn’t believe they need forgiveness in the first place.” Mr. Freeman stated obliquely that the purpose of our forgiveness of others is reconciliation with them—“how can there be true reconciliation in relationships if the offending party doesn’t admit wrong?”—and implied that forgiveness is just another tool to manipulate others’ behavior.

The Holy Spirit (John 14:16, 17; John 14:26) convinces, convicts, reproves, proves the world wrong concerning sin and righteousness and judgment, as Jesus taught (John 16:7-11 NET):

But I tell you the truth, it is to your advantage that I am going away. For if I^[15] do not go away, the Advocate will not come to you, but if I go, I will send him to you. And when he comes, he will prove the world wrong concerning sin and righteousness and judgment – concerning sin, because they do not believe in me; concerning righteousness, because I am going to the Father^[16] and you will see me no longer; and concerning judgment, because the ruler of this world has been condemned (κέκριται, a form of κρίνω).

Forgiving others demonstrates faith in Jesus’ word, as does linking our own forgiveness to forgiving others when we pray. To my mind whether we forgive humanity (ἀνθρώποις, another form of ἄνθρωπος; translated others) in general or only repentant believers comes down to one’s interpretation of: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.^[17]

I think one who believes that πάντας here means all will be more open to forgiving all than those who believe that πάντας (and any other form of πᾶς) is “generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile…”^[18] Paul wrote believers in Colossae that God was pleased to have all (πᾶν, another form of πᾶς) his fullness dwell in the Son and through him to reconcile all things (πάντα, another form of πᾶς) to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.^[19] But, admittedly, my acceptance of forms of πᾶς as all, when there is no obvious limit in the text, is a strategy.

With no offense intended to C.H. Spurgeon I would rather that Jesus ask me, “Why did you believe that I would draw all to myself?” I can defend that with a lifetime of mistakes made by under-valuing the truth of Jesus’ words. The alternative—“Why did you believe that πάντας meant I would draw some (τινες, a form of τίς) to myself?”—is harder to defend. “Well, C.H. Spurgeon said…” would not have worked on my mother. I don’t expect it to be a reasonable defense before Jesus Christ. I tend to think more about what to forgive than who to forgive (Matthew 12:30-32 NET):

Whoever is not with me is against me, and whoever does not gather with me scatters. For this reason (Διὰ τοῦτο) I tell you, people (ἀνθρώποις, another form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι) for every (πᾶσα, another form of πᾶς) sin (ἁμαρτία) and blasphemy (βλασφημία), but the blasphemy against the Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι) [Table].^[20] Whoever^[21] speaks a word against the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι). But whoever speaks against the Holy Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι), either in this^[22] age or in the age to come.

I try to interpret blasphemy against the Holy Spirit narrowly enough that it doesn’t become another loophole for my judgmental hatred^[23] of others. Since May^[24] I’ve added Ephesians 3:14-19 back into my daily prayers. I prayed it years ago for myself, desperately, selfishly. Now I can pray it for all who believe, have believed and will believe in Jesus for eternal life. Following Romans 9:16 and 11:32, my persistent prayer for justice (Luke 18:1-8), and preceding 1 Timothy 2:1-4, it has given me both the place and the presence to laugh at myself when that judgmental hatred rears its ugly head in my consciousness. I’m like Crocodile Dundee (Paul Hogan) scarcely missing a beat as he wrings the snake’s neck. Regardless of my personal strategy I concede that forgiving even fellow believers in faithfulness to Jesus’ teaching is a positive step toward the new covenant.

Now I want to turn briefly to a potential error. In another essay I included Leviticus 5:1 together with verses 2-6. Here is the entire passage (Leviticus 5:1-6 NET):

“‘When a person sins in that he hears a public curse against one who fails to testify and he is a witness (he either saw or knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא; Septuagint: λήμψεται, a form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία). Or when there is a person who touches anything ceremonially unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty; or 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; or when a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths – when an individual becomes guilty with regard to one of these things he must confess how he has sinned, and he must bring his penalty for guilt to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement (kâphar, וכפר) on his behalf for his sin.

In the NET עונו (ʽâvôn) was translated his punishment for iniquity. Aaron and his sons were commanded to wear linen undergarments when they enter to the tent of meeting, or when they approach the altar to minister in the Holy Place, so that they bear (nâśâʼ, ישׁאו; Septuagint: ἐπάξονται, a form of ἐπάγω) no iniquity (ʽâvôn, עון; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and die.^[25] I acknowledged that “I would consider death an extreme punishment for bearing iniquity.” The punishment for a witness who fails to testify and thus bears iniquity would, I assume, be the public curse. Here is an example of a public curse (Ezra 10:7, 8 NET):

A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [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].

So the punishments for noncompliance would be to forfeit all his property and to be excluded from the assembly of the exiles.

I’m not sure whether the person who failed to testify could still receive atonement (though the curse penalty would still be paid) or was completely exempt from the possibility of atonement. In other words, I’m willing to consider whether this was one of the offenses from which the law of Moses could not justify: Therefore let it be known to you, brothers, Paul preached in the synagogue in Pisidian Antioch, that through this one forgiveness (ἄφεσις, a form of ἄφεσις) of sins (ἁμαρτιῶν, another form of ἁμαρτία) is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.^[26] Even One of the criminals (Luke 23:39-43) on the cross, justified by grace through faith in Jesus, still died (John 19:31-37) for his crimes.

I want to compare/contrast this to the person who violates any of the Lord’s commandments but did not know it at the time (Leviticus 5:17-19 NET):

“If a person sins and violates any of the Lord’s commandments which must not be violated (although he did not know it at the time, but later realizes he is guilty [ʼâsham, ואשם]), then he will bear (nâśâʼ, ונשׁא; Septuagint: λάβῃ, another form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and must bring a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest. So the priest will make atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, another form of ἐξιλάσκομαι) on his behalf for his error which he committed (although he himself had not known it) and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι). It is a guilt offering; he was surely (ʼâsham, אשם) guilty (ʼâsham, אשם) before the Lord.”

So did the translators consider bringing a flawless ram from the flock a punishment for iniquity? And I ask this because they also translated אשמו (ʼâshâm) his penalty for guilt in Leviticus 5:15.

Form of ʼâshâm	Reference	KJV	NET	Septuagint
אשמו	Leviticus 5:15	…then he shall bring for his trespass unto the LORD…	…then he must bring his penalty for guilt to the Lord…	πλημμελείας, a form of πλημμέλεια^[27]
לאשם	Leviticus 5:15	…after the shekel of the sanctuary, for a trespass offering…	…according to the standard of the sanctuary shekel, for a guilt offering.	ἐπλημμέλησεν, a form of πλημμελέω^[28]
לאשם	Leviticus 5:18	…with thy estimation, for a trespass offering…	…convertible into silver shekels, for a guilt offering…	πλημμέλειαν, another form of πλημμέλεια
האשם	Leviticus 5:16	…an atonement for him with the ram of the trespass offering…	…make atonement on his behalf with the guilt offering ram…	πλημμελείας, a form of πλημμέλεια
אשם	Leviticus 5:19	It is a trespass offering:	It is a guilt offering…	ἐπλημμέλησεν, a form of πλημμελέω

Or is it simply an assertion that ignorance of the law or of one’s own violation of the law is no excuse? Or is it an example of some unspecified punishment added to atonement? I’m glad that my responsibility is to forgive our ὀφειλέταις (debtors), both ἁμαρτία (sin) and παράπτωμα (sin), because I have been forgiven, rather than to act as a priest adjudicating these laws. And here I’m reminded to keep the stakes in focus (Matthew 5:18, 19 NET):

I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. So anyone who breaks one of the least of these commands and teaches others (ἀνθρώπους, another form of ἄνθρωπος) to do so will be called least in the kingdom of heaven, but whoever obeys^[29] (ποιήσῃ, a form of ποιέω; e.g., the doers [ποιηταὶ, a form of ποιητής] of the law shall be justified) them and teaches others to do so will be called great in the kingdom of heaven.

Love does no wrong to a neighbor, Paul wrote believers in Rome. Therefore love is the fulfillment of the law.^[30] Two tables of occurrences of forms of sâlach and kâphar in Leviticus follow.

Form of sâlach	Reference	KJV	NET	Septuagint
ונסלח	Leviticus 4:20	…make an atonement for them, and it shall be forgiven them.	…make atonement on their behalf and they will be forgiven.	ἀφεθήσεται, a form of ἀφίημι
	Leviticus 4:26	…make an atonement for him as concerning his sin, and it shall be forgiven him.	…make atonement on his behalf for his sin and he will be forgiven.
	Leviticus 4:31	…make an atonement for him, and it shall be forgiven him.	…make atonement on his behalf and he will be forgiven.
	Leviticus 4:35	…his sin that he hath committed, and it shall be forgiven him.	…his sin which he has committed and he will be forgiven.
	Leviticus 5:10	…his sin which he hath sinned, and it shall be forgiven him.	…his sin which he has committed, and he will be forgiven.
	Leviticus 5:13	…in one of these, and it shall be forgiven him:	…by doing one of these things, and he will be forgiven.
	Leviticus 5:16	…with the ram of the trespass offering, and it shall be forgiven him.	…with the guilt offering ram and he will be forgiven.
	Leviticus 5:18	…and wist it not, and it shall be forgiven him.	…(although he himself had not known it) and he will be forgiven.
	Leviticus 6:7	…for him before the LORD: and it shall be forgiven him…	…on his behalf before the Lord and he will be forgiven…
	Leviticus 19:22	…and the sin which he hath done shall be forgiven him.	…his sin that he has committed, and he will be forgiven…

Form of kâphar	Reference	KJV	NET	Septuagint
יכפר	Leviticus 5:16	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι^[31]
	Leviticus 7:7	…the priest that maketh atonement therewith shall have it.	…it belongs to the priest who makes atonement with it.
	Leviticus 16:30	For on that day shall the priest make an atonement for you…	…for on this day atonement is to be made for you…
	Leviticus 16:33	…and he shall make an atonement for the tabernacle of the congregation, and for the altar…	…he is to purify the Meeting Tent and the altar…	ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
	Leviticus 16:33	…and he shall make an atonement for the priests…	…and he is to make atonement for the priests…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 17:11	…for it is the blood that maketh an atonement for the soul.	…for the blood makes atonement by means of the life.	ἐξιλάσεται, another form of ἐξιλάσκομαι
וכפר	Leviticus 4:20	…and the priest shall make an atonement for them…	So the priest will make atonement on their behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 4:26	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 4:31	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 4:35	…and the priest shall make an atonement for his sin…	So the priest will make atonement on his behalf…
	Leviticus 5:6	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 5:10	…and the priest shall make an atonement for him…	So the priest will make atonement on behalf of this person…
	Leviticus 5:13	And the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 5:18	…and the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 6:7	And the priest shall make an atonement for him…	So the priest will make atonement on his behalf…
	Leviticus 9:7	…thy burnt offering, and make an atonement for thyself…	…your burnt offering, and make atonement on behalf of yourself…	ἐξίλασαι, another form of ἐξιλάσκομαι
	Leviticus 9:7	…the offering of the people, and make an atonement for them…	…the people’s offering and make atonement on behalf of them…	ἐξίλασαι, another form of ἐξιλάσκομαι
	Leviticus 12:7	…offer it before the LORD, and make an atonement for her…	…present it before the Lord and make atonement on her behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 12:8	…and the priest shall make an atonement for her…	…and the priest is to make atonement on her behalf…
	Leviticus 14:18	…and the priest shall make an atonement for him…	So the priest is to make atonement for him…
	Leviticus 14:19	…the sin offering, and make an atonement for him that is to be cleansed…	…the sin offering and make atonement for the one being cleansed…
	Leviticus 14:20	…and the priest shall make an atonement for him…	So the priest is to make atonement for him…
	Leviticus 14:31	…and the priest shall make an atonement for him that is to be cleansed…	So the priest is to make atonement for the one being cleansed…
	Leviticus 14:53	…and make an atonement for the house:	So he is to make atonement for the house…
	Leviticus 15:15	…and the priest shall make an atonement for him…	So the priest is to make atonement for him…
	Leviticus 15:30	…and the priest shall make an atonement for her…	So the priest is to make atonement for her…
	Leviticus 16:6	…sin offering, which is for himself, and make an atonement for himself…	…bull which is for himself and is to make atonement on behalf of himself…
	Leviticus 16:11	…offering, which is for himself, and shall make an atonement for himself…	…bull which is for himself, and he is to make atonement on behalf of himself…
	Leviticus 16:16	And he shall make an atonement for the holy place…	So he is to make atonement for the holy place…	ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
	Leviticus 16:17	…and have made an atonement for himself…	…and he has made atonement on his behalf…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 16:18	…the altar that is before the LORD, and make an atonement for it…	…the altar which is before the Lord and make atonement for it.
	Leviticus 16:24	…and make an atonement for himself…	So he is to make atonement on behalf of himself…
	Leviticus 16:32	…to minister in the priest’s office in his father’s stead, shall make the atonement…	…to act as high priest in place of his father is to make atonement.
	Leviticus 16:33	And he shall make an atonement for the holy sanctuary…	…and he is to purify the Most Holy Place…	ἐξιλάσεται, another form of ἐξιλάσκομαι; “ritually acceptable”
	Leviticus 19:22	And the priest shall make an atonement for him…	…and the priest is to make atonement for him…	ἐξιλάσεται, another form of ἐξιλάσκομαι
לכפר	Leviticus 1:4	…and it shall be accepted for him to make atonement for him.	…and it will be accepted for him to make atonement on his behalf.	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
	Leviticus 6:30	…brought into the tabernacle of the congregation to reconcile withal…	…brought into the Meeting Tent to make atonement in the sanctuary…
	Leviticus 8:15	…and sanctified it, to make reconciliation upon it.	…and so consecrated it to make atonement on it.
	Leviticus 8:34	…commanded to do, to make an atonement for you.	…commanded to be done to make atonement for you.
	Leviticus 10:17	…to bear the iniquity of the congregation, to make atonement for them…	…to bear the iniquity of the congregation, to make atonement on their behalf…	ἐξιλάσησθε, another form of ἐξιλάσκομαι
	Leviticus 14:21	…a trespass offering to be waved, to make an atonement for him…	…a wave offering to make atonement for himself…	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
	Leviticus 14:29	…that is to be cleansed, to make an atonement for him…	…the one being cleansed to make atonement for him…	ἐξιλάσεται, another form of ἐξιλάσκομαι
	Leviticus 16:10	…to make an atonement with him, and to let him go for a scapegoat…	…to make atonement on it by sending it away to Azazel…	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
	Leviticus 16:17	…when he goeth in to make an atonement in the holy place…	…when he enters to make atonement in the holy place…
	Leviticus 16:27	…whose blood was brought in to make atonement in the holy place…	…whose blood was brought to make atonement in the holy place…
	Leviticus 16:34	And this shall be an everlasting statute unto you, to make an atonement for the children of…	This is to be a perpetual statute for you to make atonement for the Israelites…
	Leviticus 17:11	I have given it to you upon the altar to make an atonement for your souls…	I myself have assigned it to you on the altar to make atonement for your lives…	ἐξιλάσκεσθαι, another form of ἐξιλάσκομαι
	Leviticus 23:28	…a day of atonement, to make an atonement for you…	…a day of atonement^[32] to make atonement for yourselves…	ἐξιλάσασθαι, another form of ἐξιλάσκομαι
מכפר	Leviticus 16:20	And when he hath made an end of reconciling the holy place…	When he has finished purifying the holy place…	ἐξιλασκόμενος, another form of ἐξιλάσκομαι; “ritually acceptable”

Back to Atonement, Part 4

Back to Fear – Deuteronomy, Part 13

Back to Isaiah 53:10-12, Part 4

^[1] Leviticus 10:16-20 is an interesting exception which offers a model for a λόγον (a form of λόγος) made to God (Romans 14:12; 2 Corinthians 5:10).

^[2] Matthew 10:8b (NET)

^[3] Matthew 9:6a (NET)

^[4] This verb is a perfect tense in the indicative mood. In the Stephanus Textus Receptus and the Byzantine Majority Text the word is αφιενται, still in the indicative mood but present tense.

^[5] Here are some other interpretations: Commentary on John 20:19-23; What is the correct interpretation of John 20:23?; Bible Hub

^[6] The verb is singular; ἀφῆκαν is the plural form according to the Koine Greek Lexicon. Both the Stephanus Textus Receptus and the Byzantine Majority Text have αφιεμεν here. It is plural but in the present tense rather than aorist as ἀφήκαμεν and ἀφῆκαν are. And forgive us our debts, as we forgive our debtors (Matthew 6:12 KJV).

^[7] Matthew 6:12 (NET) Table

^[8] The Stephanus Textus Receptus and the Byzantine Majority Text include the words τα παραπτωματα αυτων here: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses (Matthew 6:15 KJV).

^[9] Matthew 6:14, 15 (NET) Table

^[10] The Stephanus Textus Receptus and the Byzantine Majority Text include the word αυτω here: And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him (Matthew 18:34 KJV).

^[11] Where the NET parallel Greek has οὐράνιος the Stephanus Textus Receptus and the Byzantine Majority Text have επουρανιος.

^[12] Matthew 18:34, 35 (NET) The Stephanus Textus Receptus and the Byzantine Majority Text include the words τα παραπτωματα αυτων here: So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses (Matthew 18:35 KJV). Table

^[13] Galatians 5:22, 23 (NET)

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

^[15] The Byzantine Majority Text includes another εγω here. In the NET parallel Greek text and the Stephanus Textus Receptus the I is understood from the verb απελθω which is 1^st person singular.

^[16] The Stephanus Textus Receptus and the Byzantine Majority Text include the word μου here: Of righteousness, because I go to my Father, and ye see me no more (John 16:10 KJV).

^[17] John 12:32 (NET)

^[18] From a C.H. Spurgeon quote included in the NET definition of πᾶς [select “Grk/Heb” at the top of the right column, then highlight and click all people in verse 32 in the left column and scroll down to “Definition:”].

^[19] Colossians 1:19, 20 (NET)

^[20] The Stephanus Textus Receptus and the Byzantine Majority Text include the words τοις ανθρωποις here: Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men (Matthew 12:31 KJV).

^[21] The NET parallel Greek Text and the Byzantine Majority Text have ἐὰν here where the Stephanus Textus Receptus has αν.

^[22] The NET parallel Greek Text and the Stephanus Textus Receptus have τούτῳ here where the Byzantine Majority Text has νυν; literally, “the now (present) age.”

^[23] I use hatred specifically here. Jacob’s sexual preference for Rachel was described as Leah being שׁנואה (śânêʼ; KJV: hated; NET: unloved). That had a profound impact on me since I doubt that Jacob consciously intended to hurt Leah. Sleeping with the beautiful Rachel was kind of a no-brainer.

^[24] Romans, Part 90; Believers; Cobwebs

^[25] Exodus 28:43 (NET)

^[26] Acts 13:38, 39 (NET) Table

^[27] https://greekdoc.github.io/lexicon/plh.html#plhmmeleia

^[28] https://greekdoc.github.io/lexicon/plh.html#plhmmelew

^[29] Jedidiah, Part 5; Romans, Part 9; Romans, Part 12; Fear – Leviticus; Fear – Exodus, Part 5; Romans, Part 22; Romans, Part 49; Condemnation or Judgment? Part 7; Romans, Part 70; Romans, Part 82

^[30] Romanas 13:10 (NET)

^[31] https://greekdoc.github.io/lexicon/exi.html#exilaskomai

^[32] kippûr, כפרים

Father, Forgive Them – Part 4

Posted on May 2, 2018 by admin

I have attempted to cleanse Jesus’ words of the crime/punishment motif I think the translators of the NET and NASB superimposed upon them, so that his mercy—planning the offspring of vipers’ escape from being condemned to hell—shines through (Matthew 23:33-35 NET; Matthew 23:36 NASB):

You snakes, you offspring of vipers! How will you escape being condemned to hell?

For this reason I am sending you prophets and wise men and experts in the law, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town, so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the temple and the altar.

Truly I say to you, all these things will come upon this generation.

It is possible that the translators shaded Matthew’s Gospel account some to make it conform better to Luke’s parallel account:

Luke 11:46-48 (NET)	Luke 11:46-48 (NASB)	Luke 11:46-48 (KJV)
But Jesus replied, “Woe to you experts in religious law as well! You load people down with burdens difficult to bear, yet you yourselves refuse to touch the burdens with even one of your fingers!	But He said, “Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers.	And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
Woe to you! You build the tombs of the prophets whom your ancestors killed.	Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them.	Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
So you testify that you approve of the deeds of your ancestors, because they killed the prophets and you build their tombs!	So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs.	Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἄρα μάρτυρες ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτούς, ὑμεῖς δὲ οἰκοδομεῖτε	αρα μαρτυρειτε και συνευδοκειτε τοις εργοις των πατερων υμων οτι αυτοι μεν απεκτειναν αυτους υμεις δε οικοδομειτε αυτων τα μνημεια	αρα μαρτυρειτε και συνευδοκειτε τοις εργοις των πατερων υμων οτι αυτοι μεν απεκτειναν αυτους υμεις δε οικοδομειτε αυτων τα μνημεια

Luke 11:49 (NET)	Luke 11:49 (NASB)	Luke 11:49 (KJV)
For this reason also the wisdom of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’	For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute,	Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν· ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν

Luke 11:50, 51 (NET)	Luke 11:50, 51 (NASB)	Luke 11:50, 51 (KJV)
so that this generation may be held accountable (ἐκζητηθῇ, a form of ἐκζητέω) for the blood of all the prophets that has been shed since the beginning of the world,	so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation,	That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, it will be charged (ἐκζητηθήσεται, another form of ἐκζητέω) against this generation.	from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation.’	From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναὶ λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης

Luke 11:52 (NET)	Luke 11:52 (NASB)	Luke 11:52 (KJV)
Woe to you experts in religious law! You have taken away the key to knowledge! You did not go in yourselves, and you hindered those who were going in.”	Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.”	Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε	ουαι υμιν τοις νομικοις οτι ηρατε την κλειδα της γνωσεως αυτοι ουκ εισηλθετε και τους εισερχομενους εκωλυσατε	ουαι υμιν τοις νομικοις οτι ηρατε την κλειδα της γνωσεως αυτοι ουκ εισηλθετε και τους εισερχομενους εκωλυσατε

Here the crime/punishment motif wasn’t superimposed upon ἥξει (a form of ἥκω), translated will be held responsible (See: Table), or ἔλθῃ (a form of ἔρχομαι), translated may fall the guilt (See: Table). Rather, the Greek words ἐκζητηθῇ, translated may be held accountable, and ἐκζητηθήσεται, translated it will be charged, are both forms of ἐκζητέω (See Table1 below). And again this subject matter was spun by translating a word in a unique way, radically different from any of its other occurrences in the New Testament.

According to the Koine Greek Lexicon online ἐκζητηθῇ is an aorist passive subjunctive 3^rd person singular verb. Since αἷμα, translated for the blood, is a nominative / accusative singular neuter noun according to the Koine Greek Lexicon and γενεᾶς (a form of γενεά), translated generation, is a genitive singular feminine noun according to the same lexicon, I assume that blood is the more likely subject of the sentence: “so that the blood of all the prophets that has been shed since the beginning of the world may be sought by this generation.”

Perhaps one could take it to mean that God sought the blood of all the prophets that has been shed since the beginning of the world against this generation—in other words, He would hold them accountable for sins they didn’t commit—but I don’t see that in the text, and the verb is passive. To my ear the translations—may be held accountable (NET), may be charged (NASB) and even may be required (KJV)—sound more like interpretations. So I offer the following alternative interpretation.

The experts in the law and the Pharisees didn’t think building tombs for the prophets meant that they approved of their fathers’ deeds: And you say, ‘If we had lived in the days of our ancestors, we would not have participated with them in shedding the blood of the prophets.^[1] For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute…^[2] God gave them their own prophets to do with as they pleased, to demonstrate to themselves how sinful they actually were. So that the blood of all the prophets that has been shed since the beginning of the world may be sought by this generation in the persons of the prophets and apostles sent to them in their own time.

I can dispense with the word may: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”^[3] And the Greek word ἐκζητηθήσεται, translated it will be charged, is a future passive indicative 3^rd person singular verb according to the Koine Greek Lexicon. And so Jesus stated empahtically, “it will be sought by this generation.” They would seek the blood of the prophets of their generation just as their fathers before them had done to the prophets of their time.

Consider Paul’s lament in his letter to the Corinthians (1 Corinthians 4:9-13 NET):

For, I think, God has exhibited us apostles last of all, as men condemned to die, because we have become a spectacle to the world, both to angels and to people. We are fools for Christ, but you are wise in Christ! We are weak, but you are strong! You are distinguished, we are dishonored! To the present hour we are hungry and thirsty, poorly clothed, brutally treated, and without a roof over our heads. We do hard work, toiling with our own hands. When we are verbally abused, we respond with a blessing, when persecuted, we endure, when people lie about us, we answer in a friendly manner. We are the world’s dirt and scum, even now.

And consider how this lament became his battle cry in his letter to the Romans (Romans 8:36-39 NET):

As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered [Table].” No, in all these things we have complete victory through him who loved us! For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

My aim is to know him, Paul wrote the Philippians, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.^[4] But the religious mind covets a place of honor at banquets, the best seats in the house, respectful greetings in public places and to be revered as teacher (Matthew 23:6, 7). Anything less it considers “persecution” and “affliction.” The suggestion that God might hand his redeemed one over to others, to be abused by them, that the others in turn might recognize their own sinfulness, is anathema to the religious mind. It is not too hard to imagine that the temptation to cover or disguise anything, even Scripture, which suggests such a thing would be difficult to resist. I suspect, however, that most of us suffer from our own sins ^[5], and that far fewer of us are considered worthy to suffer dishonor directly from the sins of others for the sake of the name.^[6]

Granted, once the serpents, the brood of vipers, sought the blood of the prophets of their generation, all the righteous blood shed on earth came upon them and their people. So there is a judicial aspect to these events, but reducing them to crime and punishment alone smears all of the vibrant colors of God’s mercy, love and grace through Jesus Christ until they become a murky gray. Besides, their “punishment,” if you will, was not mystical, magical or supernatural in any way, but all too human.

While their leaders were preoccupied killing and persecuting the prophets who brought them the knowledge Jeremiah prophesied (Jeremiah 31:31-34) and the desire of Moses (Numbers 11:25-29) prophesied by Ezekiel (Ezekiel 36:22-27), virulent strains of Judaism fought for ascendency. By brute force and political manipulation most in Jerusalem accepted this murderous faith in fact and action whether they believed it in their hearts or not. The devil, after all, seeks compliance not faith. Robert A. Dahl’s definition of power—“A has power over B to the extent that he can get B to do something that B would not otherwise do”^[7]—was still taught in political science classes as of 2014,^[8] and the whole world lies in the power of the evil one^[9] (1 John 5:18-21; Ephesians 2:1-3; 2 Timothy 2:24-26).

The zealots and sicarii were anything but those with Jesus’ fountain of water—his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control^[10]—springing up to eternal life^[11] inside of them. “I don’t need to punish people,” Papa (Octavia Spencer) said in the movie The Shack. “Sin is its own punishment.” But it seems to be part of the human condition to deny Jesus’ insight: You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.^[12] Even when our sinfulness is self-evident we search for other explanations.

Before I began this study I tacitly assumed this devious plot that led to the destruction of Jerusalem was the wisdom (σοφία) of God rather than an easily anticipated trajectory of human sinfulness filtered through a particular brand of the religious mind. Hear Paul on the subject of God’s wisdom (1 Corinthians 1:18-25; 2:6-16; 3:18-20; Colossians 4:5, 6 NET).

For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom (σοφίαν, another form of σοφία) of the wise, and I will thwart the cleverness of the intelligent.” Where is the wise man? Where is the expert in the Mosaic law? Where is the debater of this age? Has God not made the wisdom (σοφίαν, another form of σοφία) of the world foolish [Table]? For since in the wisdom (σοφίᾳ) of God the world by its wisdom (σοφίας, another form of σοφία) did not know God, God was pleased to save those who believe by the foolishness of preaching. For Jews demand miraculous signs and Greeks ask for wisdom (σοφίαν, another form of σοφία), but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles [Table]. But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom (σοφίαν, another form of σοφία) of God. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength [Table].

Now we do speak wisdom (Σοφίαν, another form of σοφία) among the mature, but not a wisdom (σοφίαν, another form of σοφία) of this age or of the rulers of this age, who are perishing. Instead we speak the wisdom (σοφίαν, another form of σοφία) of God, hidden in a mystery, that God determined before the ages for our glory. None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him.” God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. And we speak about these things, not with words taught us by human wisdom (σοφίας, another form of σοφία), but with those taught by the Spirit, explaining spiritual things to spiritual people [Table]. The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. The one who is spiritual discerns all things, yet he himself is understood by no one. For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ.

Guard against self-deception, each of you. If someone among you thinks he is wise in this age, let him become foolish so that he can become wise. For the wisdom (σοφία) of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.” And again, “The Lord knows that the thoughts of the wise are futile.”

Conduct yourselves with wisdom (σοφίᾳ) toward outsiders, making the most of the opportunities. Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

And James wrote (James 3:13-18 NET):

Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom (σοφίας, another form of σοφία) brings. But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom (σοφία) does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice. But the wisdom (σοφία) from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.

James contrasted wisdom from above (ἄνωθεν) to that which is not from above (ἄνωθεν) with the same word Jesus used to describe the birth of the new human: I tell you the solemn truth, unless a person is born from above (ἄνωθεν), he cannot see the kingdom of God.^[13] Do not be amazed that I said to you, ‘You must all be born from above (ἄνωθεν).’^[14]

Tables of forms of ἐκζητέω and occurrences of σοφία follow with their translations in the KJV and NET. If the parallel Greek of the NET differed from the Textus Receptus I broke the table to contrast them along with the Byzantine Majority Text.

Form of ἐκζητέω	Reference	KJV	NET
ἐκζητήσας	Hebrews 12:17	…though he sought it carefully with tears.	…although he sought the blessing with tears.
ἐκζητήσωσιν	Acts 15:17	That the residue of men might seek after the Lord…	…so that the rest of humanity may seek the Lord…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα	οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα

ἐκζητηθῇ

Luke 11:50

…may be required of this generation…

…so that this generation may be held accountable for the blood…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης	ινα εκζητηθη το αιμα παντων των προφητων το εκχυνομενον απο καταβολης κοσμου απο της γενεας ταυτης	ινα εκζητηθη το αιμα παντων των προφητων το εκχυνομενον απο καταβολης κοσμου απο της γενεας ταυτης

ἐκζητηθήσεται

Luke 11:51

It shall be required of this generation.

…it will be charged against this generation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναὶ λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης	απο του αιματος αβελ εως του αιματος ζαχαριου του απολομενου μεταξυ του θυσιαστηριου και του οικου ναι λεγω υμιν εκζητηθησεται απο της γενεας ταυτης

ἐκζητῶν	Romans 3:11	…there is none that seeketh after God.	…there is no one who seeks God.
ἐκζητοῦσιν	Hebrews 11:6	…he is a rewarder of them that diligently seek him.	…he rewards those who seek him.
ἐξεζήτησαν	1 Peter 1:10	…the prophets have inquired and searched diligently…	…searched and investigated carefully.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες	περι ης σωτηριας εξεζητησαν και εξηρευνησαν προφηται οι περι της εις υμας χαριτος προφητευσαντες	περι ης σωτηριας εξεζητησαν και εξηρευνησαν προφηται οι περι της εις υμας χαριτος προφητευσαντες

σοφία	Reference	KJV	NET
σοφία	Matthew 11:19	…wisdom is justified of her children…	…wisdom is vindicated by her deeds.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς	ηλθεν ο υιος του ανθρωπου εσθιων και πινων και λεγουσιν ιδου ανθρωπος φαγος και οινοποτης τελωνων φιλος και αμαρτωλων και εδικαιωθη η σοφια απο των τεκνων αυτης	ηλθεν ο υιος του ανθρωπου εσθιων και πινων και λεγουσιν ιδου ανθρωπος φαγος και οινοποτης τελωνων φιλος και αμαρτωλων και εδικαιωθη η σοφια απο των τεκνων αυτης

σοφία

Matthew 13:54

Whence hath this man this wisdom…

Where did this man get such wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν· πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις

σοφία

Mark 6:2

…what wisdom is this which is given unto him…

…what is this wisdom that has been given to him?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ, καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες· πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι	και γενομενου σαββατου ηρξατο εν τη συναγωγη διδασκειν και πολλοι ακουοντες εξεπλησσοντο λεγοντες ποθεν τουτω ταυτα και τις η σοφια η δοθεισα αυτω οτι^[15] και δυναμεις τοιαυται δια των χειρων αυτου γινονται	και γενομενου σαββατου ηρξατο εν τη συναγωγη διδασκειν και πολλοι ακουοντες εξεπλησσοντο λεγοντες ποθεν τουτω ταυτα και τις η σοφια η δοθεισα αυτω και δυναμεις τοιαυται δια των χειρων αυτου γινονται

σοφίᾳ

Luke 2:40

…filled with wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τὸ δὲ παιδίον ἠύξανεν καὶ ἐκραταιοῦτο πληρούμενον σοφίᾳ, καὶ χάρις θεοῦ ἦν ἐπ᾿ αὐτό	το δε παιδιον ηυξανεν και εκραταιουτο πνευματι πληρουμενον σοφιας και χαρις θεου ην επ αυτο	το δε παιδιον ηυξανεν και εκραταιουτο πνευματι πληρουμενον σοφιας και χαρις θεου ην επ αυτο

σοφίᾳ

Luke 2:52

And Jesus increased in wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ Ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις	και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις	και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις

σοφία	Luke 7:35	…wisdom is justified of all her children.	…wisdom is vindicated by all her children.
σοφία	Luke 11:49	Therefore also said the wisdom of God…	For this reason also the wisdom of God said…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν· ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν	δια τουτο και η σοφια του θεου ειπεν αποστελω εις αυτους προφητας και αποστολους και εξ αυτων αποκτενουσιν και εκδιωξουσιν

σοφίᾳ	Acts 6:10	…the wisdom and the spirit by which he spake.	…the wisdom and the Spirit with which he spoke.
σοφίᾳ	Acts 7:22	…Moses was learned in all the wisdom of the Egyptians…	…Moses was trained in all the wisdom of the Egyptians…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπαιδεύθη Μωϋσῆς [ἐν] πάσῃ σοφίᾳ Ἀιγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ	και επαιδευθη μωσης παση σοφια αιγυπτιων ην δε δυνατος εν λογοις και εν εργοις	και επαιδευθη μωσης παση σοφια αιγυπτιων ην δε δυνατος εν λογοις και εργοις

σοφίᾳ

1 Corinthians 1:17

…not with wisdom of words…

…and not with clever speech…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ ἀπέστειλεν με Χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ	ου γαρ απεστειλεν με χριστος βαπτιζειν αλλ ευαγγελιζεσθαι ουκ εν σοφια λογου ινα μη κενωθη ο σταυρος του χριστου	ου γαρ απεστειλεν με χριστος βαπτιζειν αλλ ευαγγελιζεσθαι ουκ εν σοφια λογου ινα μη κενωθη ο σταυρος του χριστου

σοφίᾳ	1 Corinthians 1:21	For after that in the wisdom of God…	For since in the wisdom of God…
σοφία	1 Corinthians 1:30	…who of God is made unto us wisdom…	…who became for us wisdom from God…
σοφίᾳ	1 Corinthians 2:5	That your faith should not stand in the wisdom of men…	…that your faith would not be based on human wisdom…
σοφία	1 Corinthians 3:19	For the wisdom of this world is foolishness with God.	For the wisdom of this age^[16] is foolishness with God.
σοφίᾳ	2 Corinthians 1:12	…not with fleshly wisdom, but by the grace of God…	…not by human wisdom but by the grace of God…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν \|ἁπλότητι\| καὶ εἰλικρινείᾳ τοῦ θεοῦ, [καὶ] οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλ᾿ ἐν χάριτι θεοῦ, ἀνεστράφημεν ἐν τῷ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς	η γαρ καυχησις ημων αυτη εστιν το μαρτυριον της συνειδησεως ημων οτι εν απλοτητι και ειλικρινεια θεου ουκ εν σοφια σαρκικη αλλ εν χαριτι θεου ανεστραφημεν εν τω κοσμω περισσοτερως δε προς υμας	η γαρ καυχησις ημων αυτη εστιν το μαρτυριον της συνειδησεως ημων οτι εν απλοτητι και ειλικρινεια θεου ουκ εν σοφια σαρκικη αλλ εν χαριτι θεου ανεστραφημεν εν τω κοσμω περισσοτερως δε προς υμας

σοφίᾳ	Ephesians 1:8	…hath abounded toward us in all wisdom and prudence…	…lavished on us in all wisdom and insight.
σοφία	Ephesians 3:10	…might be known by the church the manifold wisdom of God…	… through the church the multifaceted wisdom of God should now be disclosed…
σοφίᾳ	Colossians 1:9	…in all wisdom and spiritual understanding…	…in all spiritual wisdom and understanding…
σοφίᾳ	Colossians 1:28	…teaching every man in all wisdom…	…teaching all people with all wisdom…

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

σοφίᾳ

Colossians 3:16

Let the word of Christ dwell in you richly in all wisdom…

…teaching and exhorting one another with all wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς, ψαλμοῖς ὕμνοις ᾠδαῖς πνευματικαῖς ἐν [τῇ] χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ	ο λογος του χριστου ενοικειτω εν υμιν πλουσιως εν παση σοφια διδασκοντες και νουθετουντες εαυτους ψαλμοις και υμνοις και ωδαις πνευματικαις εν χαριτι αδοντες εν τη καρδια υμων τω κυριω	ο λογος του χριστου ενοικειτω εν υμιν πλουσιως εν παση σοφια διδασκοντες και νουθετουντες εαυτους ψαλμοις και υμνοις και ωδαις πνευματικαις εν χαριτι αδοντες εν τη καρδια υμων τω κυριω

σοφίᾳ	Colossians 4:5	Walk in wisdom toward them that are without…	Conduct yourselves with wisdom toward outsiders…
σοφία	James 3:15	This wisdom descendeth not from above…	Such wisdom does not come from above…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης	ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης	ουκ εστιν αυτη η σοφια ανωθεν κατερχομενη αλλ επιγειος ψυχικη δαιμονιωδης

σοφία

James 3:17

But the wisdom that is from above is first pure…

But the wisdom from above is first pure…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος	η δε ανωθεν σοφια πρωτον μεν αγνη εστιν επειτα ειρηνικη επιεικης ευπειθης μεστη ελεους και καρπων αγαθων αδιακριτος και ανυποκριτος	η δε ανωθεν σοφια πρωτον μεν αγνη εστιν επειτα ειρηνικη επιεικης ευπειθης μεστη ελεους και καρπων αγαθων αδιακριτος και ανυποκριτος

σοφία	Revelation 7:12	Blessing, and glory, and wisdom, and thanksgiving…	Praise and glory, and wisdom and thanksgiving…
σοφία	Revelation 13:18	Here is wisdom.	This calls for wisdom…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ωδε ἡ σοφία ἐστίν ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν, καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ	ωδε η σοφια εστιν ο εχων τον νουν ψηφισατω τον αριθμον του θηριου αριθμος γαρ ανθρωπου εστιν και ο αριθμος αυτου χξς	ωδε η σοφια εστιν ο εχων νουν ψηφισατω τον αριθμον του θηριου αριθμος γαρ ανθρωπου εστιν και ο αριθμος αυτου εστιν χξς

Father, Forgive Them – Part 5

Back to Atonement, Part 7

^[1] Matthew 23:30 (NET)

^[2] Luke 11:49 (NET)

^[3] https://www.ntgreek.org/learn_nt_greek/verbs1.htm#SUBJUNCTIVE

^[4] Philippians 3:10, 11 (NET)

^[5] The Greek word translated meddler (NIV), busybody in other men’s matters (KJV), or troublemaker (NET) was ἀλλοτριεπίσκοπος, and is notable for its mention along with a murderer or thief or criminal.

^[6] Acts 5:41b (NET) Table

^[7] Robert A. Dahl, “The Concept of Power”

^[8] Michael Valdivieso, “Three dimensions of power,” September 28, 2014, International Association for Political Science Students

^[9] 1 John 5:19b (NET)

^[10] Galatians 5:22, 23 (NET)

^[11] John 4:14b (NET)

^[12] John 8:44a (NET)

^[13] John 3:3 (NET) Table

^[14] John 3:7 (NET)

^[15] The word οτι (τούτῳ may have the same effect as αυτω οτι) in the Stephanus Textus Receptus relates the δυναμεις to the σοφια: …that even such mighty works are wrought by his hands (KJV); What are these miracles that are done through his hands? (NET) Consider this in relation to deeds being the children of wisdom.

^[16] Matthew 24:3

My Deeds, Part 3

Posted on March 7, 2018 by admin

There is a table representing my unstudied view of the relationship of the clauses of Revelation 2:26-29. I’m considering the clause, who continues in my deeds until the end, because it tugs the hardest at me to return to my own works. I’ve begun to try to understand τὰ ἔργα μου, translated my deeds, with a study of τηρῶν (a form of τηρέω), translated who continues. The most basic understanding of τηρῶν is: Blessed is the one who stays alert and does not lose (τηρῶν, a form of τηρέω) his clothes so that he will not have to walk around naked…^[1] It means to keep, not to lose or discard.

To review, the NET translation of John 14:21 confirms both my initial belief and practice, that obeying Jesus’ commands was the path to loving Him, knowing Him and being loved by Him and his Father. Refining the translation obeys to keeps lowers the standard a bit but doesn’t alter the order of events, that Jesus and his Father loved me because I first loved Jesus (by keeping his commandments, not losing or discarding them). But this argument was preceded by another, outlined below:

If you love Me…

John 14:15a (NASB)

…you will keep (τηρήσετε, another form of τηρέω) My commandments.

John 14:15b (NASB)

I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides (μένει, a form of μένω; present tense) with you and will be (ἔσται, a form of εἰμί; future tense) in you.

John 14:16, 17 (NASB)

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control…

Galatians 5:22, 23a (NASB)

I have not come to abolish [the law or the prophets] but to fulfill them.

Matthew 5:17b (NET)

…love is the fulfillment of the law.

Romans 13:10b (NET)

He who has My commandments and keeps (τηρῶν, a form of τηρέω) them…

John 14:21a (NASB)

…is the one who loves Me…

John 14:21b (NASB)

I will love Jesus and keep his commandments by the Holy Spirit who abides with me and will be in me. If I concede to the old man (Ephesians 4:22-24; Colossians 3:9-11), fighting for its own survival by attempting to lose or discard Jesus’ commandments, though it may not alter God’s love for me, I have ceased to love Him with the love that is the fruit of his Spirit, the love that is the fulfillment of the law, no matter what I tell myself and no matter how much emotion I feel for Him.

In this essay I’ll consider John’s explanation, And the person who keeps (τηρῶν, a form of τηρέω) his commandments resides in God, and God in him,^[2] but I’ll back up first to take a run at it (1 John 2:28, 29 NET):

And now, little children, remain (μένετε, a form of μένω) in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back. If you know that he is righteous, you also know that everyone who practices (ποιῶν, a form of ποιέω) righteousness has been fathered by him.

The Greek word translated fathered was γεγέννηται (a form of γεννάω). John didn’t leave us wondering what he meant by it: Everyone who believes that Jesus is the Christ has been fathered (γεγέννηται, a form of γεννάω) by God…^[3] He had a unique understanding of the word μένετε as one of the twelve Jesus sent out with the following instruction (I’ve included Luke 10:7 though it was addressed to the seventy-two others Jesus appointed and sent on ahead of Him).

Mark 6:10 (NET)	Luke 9:4 (NET)	Luke 10:7 (NET)
[Jesus] said to them, “Wherever you enter a house, stay (μένετε, a form of μένω) there until you leave the area.”	Whatever house you enter, stay (μένετε, a form of μένω) there until you leave the area.	Stay (μένετε, a form of μένω) in that same house, eating and drinking what they give you, for the worker deserves his pay. Do not move around from house to house.

I understand what it means to stay in a house, to not move around from place to place. But what does it mean to stay in God? A few verses prior to this John wrote (1 John 2:24 NET):

As for you, what you have heard from the beginning must remain (μενέτω, another form of μένω) in you. If what you heard from the beginning remains (μείνῃ, another form of μένω) in you, you also will remain (μενεῖτε, another form of μένω) in the Son and in the Father.

So I remain in the Son and in the Father if Jesus’ teaching remains in me. Here is Jesus’ teaching on the subject (John 15:4, 5a NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains (μένῃ, another form of μένω) in the vine, so neither can you unless you remain (μένητε, another form of μένω) in me. I am the vine; you are the branches. The one who remains (μένων, another form of μένω) in me – and I in him – bears much fruit…

In other words, remaining in Jesus (and his Father) by remaining in the teaching I have heard from the beginning of my new life in Christ (assuming that teaching was the Gospel of Christ) brings forth the fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fulfillment of the law. Jesus continued, because apart from me you can accomplish nothing.^[4] I don’t think He meant that I couldn’t become a hypocrite, an actor playing at righteousness more or less skillfully. Jesus warned, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.^[5] But I can’t do the righteousness that fulfills the law apart from remaining in Jesus by remaining in his teaching.

Jesus continued teaching his disciples (John 15:6 NET):

If anyone does not remain (μένῃ, another form of μένω) in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.

He listed some impediments either to hearing in the beginning or to what was heard from the beginning remaining (Luke 8:11-15 NET):

Now the parable means this: The seed is the word of God (ὁ λόγος τοῦ θεοῦ). Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in a time of testing fall away (ἀφίστανται, a form of ἀφίστημι). As for the seed that fell among thorns, these are the ones who hear, but as they go on their way they are choked (συμπνίγονται, a form of συμπνίγω) by the worries and riches and pleasures of life, and their fruit does not mature. But as for the seed that landed on good soil, these are the ones who, after hearing the word, cling (κατέχουσιν, a form of κατέχω) to it with an honest and good heart, and bear fruit with steadfast endurance.

If you remain (μείνητε, another form of μένω) in me and my words remain (μείνῃ, another form of μένω) in you, Jesus continued, ask whatever you want, and it will be done (γενήσεται, a form of γίνομαι) for you. My Father is honored by this, that you bear much fruit and show that you are (γένησθε, another form of γίνομαι) my disciples.^[6] The words if and whatever are the same Greek word ἐὰν. I understand this request as related to, and bracketed by, bearing fruit. I’m unsure about translating ἐὰν whatever. In my case it led to unbelief while—ask [if] you want, and it will be done (or, become) for you—has led to some faith-confirming results. Jesus continued (John 15:9, 10 NET):

Just as the Father has loved me, I have also loved you; remain (μείνατε, another form of μένω) in my love. If you obey (τηρήσητε, another form of τηρέω) my commandments, you will remain (μενεῖτε, another form of μένω) in my love, just as I have obeyed (τετήρηκα, another form of τηρέω) my Father’s commandments and remain (μένω) in his love.

This is how I understood this passage even when the Bible I read translated τηρήσητε keep and τετήρηκα kept. “Jesus promises to love the disciples if they obey his commandments,” reads the sermon notes for John 15:9-17 on Sermon Writer online. Here, and other places like it, I turned from being led by the Holy Spirit, especially if my behavior was too embarrassing too often to confess any longer, to take charge of my own righteousness in my own strength.

See what sort of love the Father has given to us: that we should be called God’s children,^[7] John continued. The note (1) in the NET reads:

The ἵνα (Jina) clause is best understood (1) as epexegetical (or explanatory), clarifying the love (ἀγάπην, agapen) that the Father has given to believers. Although it is possible (2) to regard the ἵνα as indicating result, the use of ποταπήν (potapen, “what sort of”) to modify ἀγάπην suggests that the idea of “love” will be qualified further in the following context, and this qualification is provided by the epexegetical ἵνα clause.

I think option (2) is the better understanding. The sort of love the Father has given to us is not the Father’s feeling for us, but a very practical gift: It is the love that is patient, the love that is kind, the love that bears all things, believes all things, hopes all things, endures all things.^[8] This love may be shared in. It is the fruit of his Spirit, the fulfillment of the law. This love may be remained in or may be left behind. If I leave God’s love behind to run ahead in my own strength God’s love has not and does not change. If I do not remain in his love I strive way too hard to become a highly-skilled hypocrite rather than receiving the love he has given us. He gave us this sort of love in order that we should be called God’s children. Paul concurred with John (Romans 5:5b; 7:6b; 8:3, 4, 14 NET):

…the love of God has been poured out in our hearts through the Holy Spirit who was given to us…

…so that we may serve in the new life of the Spirit and not under the old written code.

For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

For all who are led by the Spirit of God are the sons of God.

“To remain in Jesus’ love,” the entry in SermonWriter reads, “suggests being immersed in Jesus’ love—surrounded by Jesus’ love—comforted by Jesus’ love—empowered by Jesus’ love. Imagine a swimming pool filled, not with water, but with Jesus’ love.” All analogies have their problems but this one isn’t too bad. Ordinarily one tries not to drown in a swimming pool. A pool of Jesus’ love is really only threatening to the old man (Ephesians 4:25-5:5; Colossians 3:12-17). The believer lives and breathes in its environs, in fact, only in its environs. This pool travels with the believer, but the believer can leave the pool. A believer leaving the pool of God’s love does not change God’s love at all. Leaving only changes the believer’s access to, and appreciation of, God’s love. Jesus’ and John’s point was, don’t get out of God’s love.

Here is John again (1 John 3:1-10 NET):

(See what sort of love the Father has given to us: that we should be called God’s children – and indeed we are! For this reason the world does not know us: because it did not know him. Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

Everyone who practices (ποιῶν, a form of ποιέω) sin also practices (ποιεῖ, another form of ποιέω) lawlessness; indeed, sin is lawlessness. And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin. Everyone who resides (μένων, another form of μένω) in him does not sin; everyone who sins has neither seen him nor known him. Little children, let no one deceive you: The one who practices (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous. The one who practices (ποιῶν, a form of ποιέω) sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. Everyone who has been fathered (γεγεννημένος, another form of γεννάω) by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides (μένει, another form of μένω) in him, and thus he is not able to sin, because he has been fathered (γεγέννηται, a form of γεννάω) by God. By this the children of God and the children of the devil are revealed: Everyone who does not practice (ποιῶν, a form of ποιέω) righteousness – the one who does not love his fellow Christian (ἀδελφὸν, a form of ἀδελφός) – is not of God.

Now if I do what I do (ποιῶ, another form of ποιέω) not want, Paul wrote believers in Rome, it is no longer me doing it but sin that lives in me.^[9] It is better to greet John’s and Paul’s explanations with faith than with fear or mockery. But the Spirit of God relentlessly dragged me back when my default position was to “chuck this whole religion thing.” He was kind and patient when my default position became do-it-myself sanctification, when I said in so many words, “I can’t trust You with something as important as MY righteousness.” Jaco Gericke had a very different testimony. I rationalize this difference with Paul’s conclusion: So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.^[10] Others rationalize it as individual free will.

When I was young righteousness was a matter of good habits developed through willpower because Jesus had saved me. Now I can see this as a childish misunderstanding of potentially good teaching. But at the time I saw Jesus’ salvation only as a reason, why I should do righteousness, never as a cause, how I could do righteousness. My willpower proved to be unequal to the task. I am weak-willed vis-à-vis righteousness. So I tend to minimize the effect of my will and magnify the effect of God’s mercy. Now that I understand that Jesus’ salvation causes righteousness I have replaced willpower with the fruit of the Holy Spirit. Of course, I still don’t recognize any habit in me toward the good apart from that daily infusion of his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

On the other hand, I proved to be quite willful, stubborn, rebellious and stiff-necked regarding my sin. So I tend to see free will as more useful, or more conducive, to sinning. I don’t tend to argue the point because I can see how one who had more success than I did could regard willpower as helpful in the pursuit of righteousness. Still, I keep my mind open to the possibility that the preachers of free will may have taken more credit for that righteousness than they deserve.

Little children, John continued, let us not love with word or with tongue but in deed and truth.^[11] As Jesus tried to teach me about the righteousness of God through the faithfulness of Jesus Christ for all who believe,^[12] I got tripped up here quite often. I thought, especially if my performance was less than perfect when I had attempted to trust Him, that his teaching was not his teaching but me playing word games, loving with word (λόγῳ, a form of λόγος) or with tongue (γλώσσῃ, a form of γλῶσσα). “No, you really have to do it,” I heard many times from my elders if I tried to share what I thought I had been learning. How I ever thought that obeying rules in my own strength might become loving in deed (ἔργῳ, a form of ἔργον) and truth (ἀληθείᾳ, a form of ἀλήθεια), I can’t explain apart from being willful, stubborn, rebellious and stiff-necked. Now I assume that loving with word or with tongue corresponds to my hypocrisy, while loving in deed and truth corresponds to being led by his Holy Spirit.

John continued (1 John 3:19-24 NET):

And by this we will know that we are of the truth (ἀληθείας, another form of ἀλήθεια) and will convince our conscience in his presence, that if (ἐὰν) our conscience condemns us, that God is greater than our conscience and knows all things. Dear friends, if (ἐὰν) our conscience does not condemn us, we have confidence in the presence of God, and whatever (ἐὰν; or if) we ask we receive from him, because we keep his commandments and do the things that are pleasing to him. Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment. And the person who keeps his commandments resides (μένει, another form of μένω) in God, and God in him. Now by this we know that God resides (μένει, another form of μένω) in us: by the Spirit he has given us.

I want to conclude this essay by addressing one of the statements in the entry in Sermon Writer directly:

The emphasis is love. Love begins with the Father and flows through the Son to the disciples (v. 9). It is contingent on obedience…Jesus promises to love the disciples if they obey his commandments.

The demonstrably false statement—“Jesus promises to love the disciples if they obey his commandments”—mischaracterizes God’s love and remaining in his love. First, consider Jesus’ teaching on the nature of the Father’s love (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.

Jesus’ love for me is not equivalent to, or contingent upon, my remaining in his love. Jesus loves me because God is love and Jesus remains in his Father’s love. If and only if I remain in his love I will bear the fruit of his Spirit, the love which is the fulfillment of the law, and obey him thereby. It is not that his love, or even remaining in his love, is contingent upon some open-ended obedience of mine but that my obedience is contingent upon his love and my remaining in his love.

Here the misdirection of translating forms of τηρέω with forms of obey becomes evident. To keep Jesus’ commandments, not to lose or discard them, has much more in common with his words remaining in us than it does with any form of obey. Even as I write this I hear the quibble in my head: “But you have obeyed: you have remained in his love by clinging to his teaching.” I write this quibble off to the religious mind.

I acknowledged the religious mind as nothing more than the carnal mind or the outlook of the flesh, but the term still serves a useful purpose for me. I expect the carnal mind or the outlook of the flesh to be focused directly on sin. The pretense of the religious mind is its focus on righteousness, albeit a righteousness of its own derived from the law with a keen desire to justify itself by law. Consider Jesus’ teaching on the subject (Luke 17:10 NET):

“So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”

As I’ve written before, we have this attitude not because we are in some wretched social condition but because our deeds have been done in (or, by) God^[13]…for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.^[14]

Back to Father, Forgive Them, Part 3

Back to To Make Holy, Part 5

Back to Atonement, Part 3

^[1] Revelation 16:15b (NET)

^[2] 1 John 3:24a (NET)

^[3] 1 John 5:1a (NET)

^[4] John 15:5b (NET)

^[5] Matthew 5:20 (NET)

^[6] John 15:7, 8 (NET) Table

^[7] 1 John 3:1a (NET)

^[8] 1 Corinthians 13:7 (NET)

^[9] Romans 7:20 (NET)

^[10] Romans 9:18 (NET)

^[11] 1 John 3:18 (NET)

^[12] Romans 3:22a (NET)

^[13] John 3:21b (NET)

^[14] Philippians 2:13 (NET)

The Gospel and the Religious Mind

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

Tag Archives: Galatians 5:22-23

A Shadow of the Good Things, Part 1

Who Am I? Part 9

Fear – Deuteronomy, Part 13

Romans, Part 91

Atonement, Part 11

Atonement, Part 4

Atonement, Part 2

Forgiven or Passed Over? Part 6

Father, Forgive Them – Part 4

My Deeds, Part 3