I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqad, פקד) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…[1] By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish. While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.[2]
After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.[3] Though the fixation on punishment in Leviticus 18:25 is difficult for me to unravel, it hasn’t really dissuaded me from the idea that yehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.[4]
Here I’ll focus on the first occurrence of ʽâvôn in Leviticus.
| 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) | |
| 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 |
| 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?
| 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.
| 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 |
| 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).
| 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); |
| 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 |
| 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.
| 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!” |
| 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 |
| 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).
| 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). |
| 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 |
| 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).
| 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?” |
| 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 |
| 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.
| 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. |
| 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 |
| 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).
| 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). |
| 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 |
| 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.
| 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), |
| 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 |
| 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).
| 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), |
| 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 |
| 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.
| 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]. |
| 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 |
| 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], |
| 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 |
| “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.
| 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 – |
| 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 |
| 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: |
| 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), |
| καὶ ἐξαγορεύσει τὴν ἁμαρτίαν περὶ ὧν ἡμάρτηκεν κατ᾽ αὐτῆς | καὶ ἐξαγορεύσει τὴν ἁμαρτίαν, περὶ ὧν ἡμάρτηκε κατ᾿ αὐτῆς |
| 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. |
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Romans 13:1-3 (KJV) |
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| 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. |
| Stephanus Textus Receptus | ||
| 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. |
| Stephanus Textus Receptus | ||
| 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: |
| Stephanus Textus Receptus | ||
| (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 |
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Romans 13:7 (KJV) |
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| 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. |
| Stephanus Textus Receptus | ||
| 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 |
[3] Fear – Deuteronomy, Part 9
[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.
[14] Galatians 5:23, 24 (NET) Table