The Lost Son of Perdition, Part 10

Posted on February 26, 2023 by admin

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job: the Lord (Yᵊhōvâ, יהוה) allowed Satan to carry out his scientific experiment on Job, a blameless and upright man, one who fears God and turns away from evil.¹ Satan had a hypothesis why Job feared God, and a test for that hypothesis. But when the experiment was over Job didn’t curse God to his face as Satan’s test had predicted (Job 1:20-22 NET).

Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground [Table]. He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” [Table] In all this Job did not sin, nor did he charge God with moral impropriety [Table].

This result effectively falsified Satan’s hypothesis.

Masoretic Text		Septuagint
Job 2:4, 5 (Tanakh/KJV)	Job 2:4, 5 (NET)	Job 2:4, 5 (NETS)	Job 2:4, 5 (English Elpenor)
And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life (נַפְשֽׁוֹ).	But Satan answered the Lord, “Skin for skin! Indeed, a man will give up all that he has to save his life (nep̄eš, נפשו).	Then the slanderer continued and said to the Lord, “Skin for skin; whatever a person has he will use to pay for his life (τῆς ψυχῆς αὐτοῦ).	And the devil answered and said to the Lord, Skin for skin, all that a man has will he give as a ransom for his life (τῆς ψυχῆς αὐτοῦ).
But put forth thine hand now, and touch his bone and his flesh, and he will curse (יְבָֽרְכֶֽךָּ) thee to thy face	But extend your hand and strike his bone and his flesh, and he will no doubt curse (bāraḵ, יברכך) you to your face!”	However, stretch out your hand, and touch his bones and his flesh; surely he will bless (εὐλογήσει) you to your face!”	Nay, but put forth thine hand, and touch his bones and his flesh: verily he will bless (εὐλογήσει) thee to [thy] face.

In other words, Satan rejected the conclusion that his hypothesis was false. He said he would have gotten the result he desired, if not for the Lord’s arbitrary condition placed on his test. The Lord had said to Satan (Job 1:12b NET [Table]):

All right then, everything he has is in your power. Only do not extend your hand against the man himself!

The Lord (יהוה) didn’t debate the merits of the scientific method with Satan:

Masoretic Text		Septuagint
Job 2:6 (Tanakh/KJV)	Job 2:6 (NET)	Job 2:6 (NETS)	Job 2:6 (English Elpenor)
And the LORD said unto Satan, Behold, he is in thine hand; but save his life (נַפְשׁ֖וֹ).	So the Lord said to Satan, “All right, he is in your power; only preserve his life (nep̄eš, נפשו).”	Then the Lord said to the slanderer, “Very well, I am handing him over to you; only spare his life (τὴν ψυχὴν αὐτοῦ).”	And the Lord said to the devil, Behold, I deliver him up to thee; only save his life (τὴν ψυχὴν αὐτοῦ).

The Lord’s love, kindness and patience toward Satan is, frankly, a bit perplexing to me here. Is it simply who He is because God is love?² Was He demonstrating his superiority? Was He leading Satan to repentance? Or was He goading Satan to store up wrath for [himself] in the day of wrath, when God’s righteous judgment is revealed?³

I also admit to being confused about Satan’s hypothesis at this point: Is it for nothing that Job fears God? [Table] Have you not made a hedge around him⁴ [Table] to shield him from disease? It seems even less likely to me now that Satan was conducting a scientific experiment to ascertain why/how Job was blameless and upright, one who feared God and turned away from evil.⁵ I’m thinking that Satan just wanted Job to curse God.

I, on the other hand, am more interested in how Job was blameless and upright, one who feared God and turned away from evil⁶ even when Satan by the Lord’s leave took everything from him. The Lord’s confidence to continue with Satan’s charade encourages me that I’m on the right track with the idea that Job believed the Lord, and the Lord credited it as righteousness to him.⁷ The Lord’s confidence to continue with Satan’s test didn’t come from his faith in Job, but from his faith in the life-transforming power of his own credited righteousness.

Masoretic Text		Septuagint
Job 2:7, 8 (Tanakh/KJV)	Job 2:7, 8 (NET)	Job 2:7, 8 (NETS)	Job 2:7, 8 (English Elpenor)
So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.	So Satan went out from the presence of the Lord, and he afflicted Job with a malignant ulcer from the soles of his feet to the top of his head.	So the slanderer went out from the Lord, and he struck Iob with a grievous festering sore from his feet to his head.	So the devil went out from the Lord, and smote Job with sore boils from [his] feet to [his] head.
And he took him a potsherd to scrape himself withal; and he sat down among the ashes.	Job took a shard of broken pottery to scrape himself with while he was sitting among the ashes.	And he took a potsherd, so that he could scrape away the pus, and sat on the rubbish heap outside the city.	And he took a potsherd to scrape away the discharge, and sat upon a dung-heap outside the city.

Job’s wife seemed to have an uncanny grasp of the situation, even more so because her advice seems more in line with Satan’s reasoning than the Lord’s.

Masoretic Text		Septuagint
Job 2:9 (Tanakh/KJV)	Job 2:9 (NET)	Job 2:9 (NETS)	Job 2:9 (English Elpenor)
Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.	Then his wife said to him, “Are you still holding firmly to your integrity? Curse God, and die!”	Then after a long time had passed, his wife said to him, “How long will you persist and say, ‘Look, I will hang on a little longer, while I wait for the hope of my deliverance?’ For look, your legacy has vanished from the earth—sons and daughters, my womb’s birth pangs and labors, for whom I wearied myself with hardships in vain. And you? You sit in the refuse of worms as you spend the night in the open air. As for me, I am one that wanders about and a hired servant—from place to place and house to house, waiting for when the sun will set, so I can rest from the distresses and griefs that now beset me. Now say some word to the Lord and die!”	And when much time had passed, his wife said to him, How long wilt thou hold out, saying, 9α Behold, I wait yet a little while, expecting the hope of my deliverance? 9β for, behold, thy memorial is abolished from the earth, [even thy] sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows; 9γ and thou thyself sittest down to spend the nights in the open air among the corruption of worms, 9δ and I am a wanderer and a servant from place to place and house to house, waiting for the setting of the sun, that I may rest from my labours and my pangs which now beset me: but say some word against the Lord, and die.

If I thought this was contemporary fiction I might go off on a feminist rant about misogyny and the patriarchy. Though I do think the literary form of Job is drama, I believe the story is true. But as drama, Job’s wife is the first everyman character one encounters. She reacts more like what Satan claimed to expect from his scientific experiment on Job, not because she is female but because she is human. I say “claimed” because Satan (Septuagint: ὁ διάβολος) is a liar.

I’m becoming more and more convinced that Satan already knew that Job was blameless and upright, one who feared God and turned away from evil⁸ because Job believed the Lord, and the Lord credited it as righteousness to him.⁹ Satan already knew, even if he held onto some vague hope, that because of the power of the Lord’s credited righteousness there was nothing he could do to cause Job to curse God. Satan’s actual intent was to baffle us with misdirection, and to terrorize us with all he would do to us if we believed the Lord and the Lord credited it as righteousness to us.

Job’s wife sounds like Satan because everyman is from [their] father the devil, and [we] want to do what [our] father desires. He was a murderer from the beginning, and does not uphold the truth because there is no truth in him. Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies.¹⁰

That everyman is from [their] father the devil is a point for everyman to concede to Jesus, the shut door at the entrance to the kingdom of God, and the light that will highlight our inner devil all too clearly. God, be merciful to me, sinner that I am,¹¹ is the key to open the shut door that is Jesus, the light of the world.

Did the rabbis who translated the Septuagint add words to Job’s wife’s soliloquy to make her more sympathetic? Or did the editors of the Masoretic text delete them to make her more direct? I’m favoring the latter here because in the Masoretic text Job’s wife quotes the Lord almost verbatim even as she sounds more like Satan:

Job 2:3 (NET) The Lord	Job 2:9 (NET) Job’s Wife
he still (ʿôḏ, ועדנו) holds firmly (ḥāzaq, מחזיק) to his integrity (tummâ, בתמתו)	Are you still (ʿôḏ, עדך) holding firmly (ḥāzaq, מחזיק) to your integrity (tummâ, בתמתך)?

Here is a comparison of the Greek in the Septuagint for contrast:

Job 2:3 (Septuagint BLB) Table	Job 2:3 (Septuagint Elpenor)	Job 2:9 (Septuagint BLB)	Job 2:9 (Septuagint Elpenor)
ἔτι δὲ ἔχεται ἀκακίας	ἔτι δὲ ἔχετε ἀκακίας	μέχρι τίνος καρτερήσεις λέγων	μέχρι τίνος καρτερήσεις λέγων
Job 2:3 (NETS)	Job 2:3 (English Elpenor)	Job 2:9 (NETS)	Job 2:9 (English Elpenor)
And he still maintains his innocence	and he yet cleaves to innocence	How long will you persist and say	How long wilt thou hold out, saying

Quoting the Lord verbatim is a clever synopsis that cuts immediately to the point. But the longer version of her speech seems more like a wife’s anguish watching her husband suffer, as well as her own anguish as long as he lives and she is not free to marry again. All this demonstrates perhaps is that the rabbis wrote better fiction. But I have faith that the story is true, and the Greek of the Septuagint seems much less like Job’s wife was privy to the Lord’s words verbatim.

Masoretic Text		Septuagint
Job 2:10 (Tanakh/KJV)	Job 2:10 (NET)	Job 2:10 (NETS)	Job 2:10 (English Elpenor)
But [Job] said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil (הָרָ֖ע)? In all this did not Job sin with his lips.	But he replied, “You’re talking like one of the godless women would do! Should we receive what is good from God, and not also receive what is evil (raʿ, הרע)?” In all this Job did not sin by what he said.	But Iob looked up and said to her, “You have spoken like one of the foolish women. If we received the good things from the Lord’s hand, shall we not bear the bad (τὰ κακὰ)?” In all these things that happened to him Iob did not sin at all with his lips before God.	But he looked on her, and said to her, Thou hast spoken like one of the foolish women. If we have received good things of the hand of the Lord, shall we not endure evil things (τὰ κακὰ)? In all these things that happened to him, Job sinned not at all with his lips before God.

In one sense, Job’s faith sounds naive. He accepts what has happened to him as evil from the hand of God (Septuagint: of the Lord, Κυρίου). He seems oblivious to Satan’s part in any of it. I wondered briefly whether Job thought of Satan as one of the gods. The rabbis who translated the Septuagint seem to have anticipated that question and answered it in the negative by translating האלהים (‘ĕlōhîm) Κυρίου here rather than θεοῦ. But Job’s theology was absolutely correct since Satan could do nothing without the Lord’s permission.

Job’s wife, especially in the Masoretic text, seems to believe that Job’s blamelessness is a personal achievement, a righteousness derived from law: Job still holds firmly to his integrity. But Job’s acceptance of both good and evil from the hand of the Lord sounds more to me like the fruit of a righteousness from God that is in fact based on Christ’s faithfulness¹² so many years before the Word became flesh and took up residence among us.¹³

The Lord boasts about Job: There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.¹⁴ The Lord has every right to boast. Job’s righteousness is the Lord’s handiwork. Job does not boast: The Lord gives, and the Lord takes away. May the name of the Lord be blessed!¹⁵ What do you have that you did not receive? Paul wrote the Corinthians. And if you received it, why do you boast as though you did not?¹⁶ He also wrote to the Romans: Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things?¹⁷

Satan doesn’t appear again in the book of Job except by proxy in his influence over natural born human beings. I want to continue to study the book of Job in another essay series, but here I’ll sum up a bit. This side excursion into the book of Job began for me with a question: Who did Jesus command, “What you are about to do, do quickly.”¹⁸

The narrative is quite clear that Jesus spoke to Judas Iscariot. But right before Jesus spoke those words, John also made it clear that Satan (ὁ σατανᾶς) had entered into Judas. In the book of Job Satan needed the Lord’s permission to do anything to Job. Was, What you are about to do, do quickly, Jesus’ permission? I lay down my life, so that I may take it back again, Jesus said. No one takes it away from me, but I lay it down of my own free will (ἐμαυτοῦ). I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.¹⁹

“It’s difficult to say that He was speaking to both: ποίησον is singular. But was He speaking to Satan/Judas, a unitary singular, at that moment?”²⁰ Then Satan entered into him²¹ (τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς) seems to be something more than You people are from your father the devil, and you want to do what your father desires.²² And now I wonder if that “ something more” exempts Judas somehow from all people Jesus will draw to Himself if or when He was crucified.²³

Tables comparing Job 2:4; 2:5; 2:6; 2:7; 2:8; 2:9 and 2:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 2:4; 2:5; 2:6; 2:7; 2:8; 2:9 and 2:10 in the Septuagint (BLB and Elpenor) follow.

Job 2:4 (Tanakh)	Job 2:4 (KJV)	Job 2:4 (NET)
And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.	And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.	But Satan answered the Lord, “Skin for skin! Indeed, a man will give up all that he has to save his life.

Job 2:4 (Septuagint BLB)	Job 2:4 (Septuagint Elpenor)
ὑπολαβὼν δὲ ὁ διάβολος εἶπεν τῷ κυρίῳ δέρμα ὑπὲρ δέρματος ὅσα ὑπάρχει ἀνθρώπῳ ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτείσει	ὑπολαβὼν δὲ ὁ διάβολος εἶπε τῷ Κυρίῳ· δέρμα ὑπὲρ δέρματος· καὶ πάντα, ὅσα ὑπάρχει ἀνθρώπῳ, ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτίσει
Job 2:4 (NETS)	Job 2:4 (English Elpenor)
Then the slanderer continued and said to the Lord, “Skin for skin; whatever a person has he will use to pay for his life.	And the devil answered and said to the Lord, Skin for skin, all that a man has will he give as a ransom for his life.

Job 2:5 (Tanakh)	Job 2:5 (KJV)	Job 2:5 (NET)
But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face	But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.	But extend your hand and strike his bone and his flesh, and he will no doubt curse you to your face!”

Job 2:5 (Septuagint BLB)	Job 2:5 (Septuagint Elpenor)
οὐ μὴν δὲ ἀλλὰ ἀποστείλας τὴν χεῗρά σου ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ εἰ μὴν εἰς πρόσωπόν σε εὐλογήσει	οὐ μὴν δὲ ἀλλὰ ἀποστείλας τὴν χεῖρά σου ἅψαι τῶν ὀστῶν αὐτοῦ καὶ σαρκῶν αὐτοῦ· ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει
Job 2:5 (NETS)	Job 2:5 (English Elpenor)
However, stretch out your hand, and touch his bones and his flesh; surely he will bless you to your face!”	Nay, but put forth thine hand, and touch his bones and his flesh: verily he will bless thee to [thy] face.

Job 2:6 (Tanakh)	Job 2:6 (KJV)	Job 2:6 (NET)
And the LORD said unto Satan, Behold, he is in thine hand; but save his life.	And the LORD said unto Satan, Behold, he is in thine hand; but save his life.	So the Lord said to Satan, “All right, he is in your power; only preserve his life.”

Job 2:6 (Septuagint BLB)	Job 2:6 (Septuagint Elpenor)
εἶπεν δὲ ὁ κύριος τῷ διαβόλῳ ἰδοὺ παραδίδωμί σοι αὐτόν μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον	εἶπε δὲ ὁ Κύριος τῷ διαβόλῳ· ἰδοὺ παραδίδωμί σοι αὐτόν, μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον
Job 2:6 (NETS)	Job 2:6 (English Elpenor)
Then the Lord said to the slanderer, “Very well, I am handing him over to you; only spare his life.”	And the Lord said to the devil, Behold, I deliver him up to thee; only save his life.

Job 2:7 (Tanakh)	Job 2:7 (KJV)	Job 2:7 (NET)
So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.	So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.	So Satan went out from the presence of the Lord, and he afflicted Job with a malignant ulcer from the soles of his feet to the top of his head.

Job 2:7 (Septuagint BLB)	Job 2:7 (Septuagint Elpenor)
ἐξῆλθεν δὲ ὁ διάβολος ἀπὸ τοῦ κυρίου καὶ ἔπαισεν τὸν Ιωβ ἕλκει πονηρῷ ἀπὸ ποδῶν ἕως κεφαλῆς	᾿Εξῆλθε δὲ ὁ διάβολος ἀπὸ προσώπου Κυρίου καὶ ἔπαισε τὸν ᾿Ιὼβ ἕλκει πονηρῷ ἀπὸ ποδῶν ἕως κεφαλῆς
Job 2:7 (NETS)	Job 2:7 (English Elpenor)
So the slanderer went out from the Lord, and he struck Iob with a grievous festering sore from his feet to his head.	So the devil went out from the Lord, and smote Job with sore boils from [his] feet to [his] head.

Job 2:8 (Tanakh)	Job 2:8 (KJV)	Job 2:8 (NET)
And he took him a potsherd to scrape himself withal; and he sat down among the ashes.	And he took him a potsherd to scrape himself withal; and he sat down among the ashes.	Job took a shard of broken pottery to scrape himself with while he was sitting among the ashes.

Job 2:8 (Septuagint BLB)	Job 2:8 (Septuagint Elpenor)
καὶ ἔλαβεν ὄστρακον ἵνα τὸν ἰχῶρα ξύῃ καὶ ἐκάθητο ἐπὶ τῆς κοπρίας ἔξω τῆς πόλεως	καὶ ἔλαβεν ὄστρακον, ἵνα τὸν ἰχῶρα ξύῃ, καὶ ἐκάθητο ἐπὶ τῆς κοπρίας ἔξω τῆς πόλεως
Job 2:8 (NETS)	Job 2:8 (English Elpenor)
And he took a potsherd, so that he could scrape away the pus, and sat on the rubbish heap outside the city.	And he took a potsherd to scrape away the discharge, and sat upon a dung-heap outside the city.

Job 2:9 (Tanakh)	Job 2:9 (KJV)	Job 2:9 (NET)
Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.	Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.	Then his wife said to him, “Are you still holding firmly to your integrity? Curse God, and die!”

Job 2:9 (Septuagint BLB)	Job 2:9 (Septuagint Elpenor)
χρόνου δὲ πολλοῦ προβεβηκότος εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ μέχρι τίνος καρτερήσεις λέγων	Χρόνου δὲ πολλοῦ προβεβηκότος εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ· μέχρι τίνος καρτερήσεις λέγων· 9α ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου; 9β ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς, υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων· 9γ σύ τε αὐτὸς ἐν σαπρίᾳ σκωλήκων κάθησαι διανυκτερεύων αἴθριος, 9δ κἀγὼ πλανῆτις καὶ λάτρις, τόπον ἐκ τόπου περιερχομένη καὶ οἰκίαν ἐξ οἰκίας, προσδεχομένη τὸν ἥλιον πότε δύσεται, ἵνα ἀναπαύσωμαι τῶν μόχθων μου καὶ τῶν ὀδυνῶν, αἵ με νῦν συνέχουσιν· ἀλλὰ εἰπόν τι ῥῆμα πρὸς Κύριον καὶ τελεύτα
Job 2:9 (NETS)	Job 2:9 (English Elpenor)
Then after a long time had passed, his wife said to him, “How long will you persist and say, ‘Look, I will hang on a little longer, while I wait for the hope of my deliverance?’ For look, your legacy has vanished from the earth—sons and daughters, my womb’s birth pangs and labors, for whom I wearied myself with hardships in vain. And you? You sit in the refuse of worms as you spend the night in the open air. As for me, I am one that wanders about and a hired servant—from place to place and house to house, waiting for when the sun will set, so I can rest from the distresses and griefs that now beset me. Now say some word to the Lord and die!”	And when much time had passed, his wife said to him, How long wilt thou hold out, saying, 9α Behold, I wait yet a little while, expecting the hope of my deliverance? 9β for, behold, thy memorial is abolished from the earth, [even thy] sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows; 9γ and thou thyself sittest down to spend the nights in the open air among the corruption of worms, 9δ and I am a wanderer and a servant from place to place and house to house, waiting for the setting of the sun, that I may rest from my labours and my pangs which now beset me: but say some word against the Lord, and die.

Job 2:10 (Tanakh)	Job 2:10 (KJV)	Job 2:10 (NET)
But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.	But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.	But he replied, “You’re talking like one of the godless women would do! Should we receive what is good from God, and not also receive what is evil?” In all this Job did not sin by what he said.

Job 2:10 (Septuagint BLB)	Job 2:10 (Septuagint Elpenor)
ὁ δὲ ἐμβλέψας εἶπεν αὐτῇ ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου τὰ κακὰ οὐχ ὑποίσομεν ἐν πᾶσιν τούτοις τοῗς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ιωβ τοῗς χείλεσιν ἐναντίον τοῦ θεοῦ	ὁ δὲ ἐμβλέψας εἶπεν αὐτῇ· ἵνα τί ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας οὕτως; εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν ᾿Ιὼβ τοῖς χείλεσιν ἐναντίον τοῦ Θεοῦ
Job 2:10 (NETS)	Job 2:10 (English Elpenor)
But Iob looked up and said to her, “You have spoken like one of the foolish women. If we received the good things from the Lord’s hand, shall we not bear the bad?” In all these things that happened to him Iob did not sin at all with his lips before God.	But he looked on her, and said to her, Thou hast spoken like one of the foolish women. If we have received good things of the hand of the Lord, shall we not endure evil things? In all these things that happened to him, Job sinned not at all with his lips before God.

The Lost Son of Perdition, Part 11

Back to Nothing True, Part 2

¹ Job 1:8b (NET) Table

² 1 John 4:8 (NET)

³ Romans 2:5 (NET) Table

⁴ Job 1:9b, 10a (NET)

⁵ Job 1:1b (NET) Table

⁶ Ibid.

⁷ Genesis 15:6 (NET) Table

⁸ Job 1:1b (NET) Table

⁹ Genesis 15:6 (NET) Table

¹⁰ John 8:44 (NET) Table

¹¹ Luke 18:13 (NET) Table

¹² Philippians 3:9b (NET)

¹³ John 1:14a (NET)

¹⁴ Job 1:8b (NET) Table

¹⁵ Job 1:21b (NET) Table

¹⁶ 1 Corinthians 4:7b (NET)

¹⁷ Romans 8:32 (NET) Table

¹⁸ John 13:27b (NET)

¹⁹ John 10:17b, 18 (NET)

²⁰ The Lost Son of Perdition, Part 5

²¹ John 13:27a (NET)

²² John 8:44a (NET) Table

²³ John 12:32 (NET)

Psalm 22, Part 8

Posted on April 4, 2021 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text		Septuagint
Psalm 22:14c (Tanakh) Table	Psalm 22:14c (NET)	Psalm 21:15c (NETS)	Psalm 21:15c (Elpenor English)
my heart is like wax; it is melted in the midst of my bowels.	My heart is like wax; it melts away inside me.	my heart became like wax melting within my belly;	my heart in the midst of my belly is become like melting wax.

Since the Masoretic text and Septuagint agree here, I want to spend some time considering what might have been on Jesus’ heart (Hebrew: לִ֖בִּי; Greek: ἡ καρδία μου). Here are the first occurrences of לִבּ֔וֹ (lēḇ) in the Masoretic text.

Masoretic Text		Septuagint
Genesis 6:5, 6 (Tanakh)	Genesis 6:5, 6 (NET)	Genesis 6:5, 6 (NETS)	Genesis 6:5, 6 (English Elpenor)
And HaShem saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart (לִבּ֔וֹ) was only evil continually.	But the Lord saw that the wickedness of humankind had become great on the earth. Every inclination of the thoughts of their minds (lēḇ, לבו) was only evil all the time.	And when the Lord God saw that the wicked deeds of humans were multiplied on the earth and that all think attentively in their hearts (τῇ καρδίᾳ αὐτοῦ) on evil things all the days,	And the Lord God, having seen that the wicked actions of men were multiplied upon the earth, and that every one in his heart (τῇ καρδίᾳ αὐτοῦ) was intently brooding over evil continually,
And it repented HaShem that He had made man on the earth, and it grieved Him at His heart (לִבּֽוֹ) [Table].	The Lord regretted that he had made humankind on the earth, and he was highly offended (lēḇ, לבו) [Note 25: “and he was grieved to his heart”].	then God considered that he had made humankind on the earth, and he thought it over (διενοήθη).	then God laid it to heart^[1] that he had made man upon the earth, and he pondered [it] deeply (διενοήθη).

The end result of this repentance, regret, consideration and pondering was the flood (Genesis 6:9-8:20). But the flood didn’t change the evil thoughts of human hearts.

Masoretic Text		Septuagint
Genesis 8:21 (Tanakh)	Genesis 8:21 (NET)	Genesis 8:21 (NETS)	Genesis 8:21 (English Elpenor)
And HaShem smelled the sweet savour; and HaShem said in His heart (לִבּ֗וֹ): ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart (לֵ֧ב) is evil from his youth; neither will I again smite any more every thing living, as I have done [Table].	And the Lord smelled the soothing aroma and said to himself (lēḇ, לבו) [Note 33: “in his heart”], “I will never again curse the ground because of humankind, even though the inclination of their minds (lēḇ, לב) is evil from childhood on. I will never again destroy everything that lives, as I have just done.	And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought (διανοηθείς), said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind (διάνοια) of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done.	And the Lord God smelled a smell of sweetness, and the Lord God having considered (διανοηθείς), said, I will not any more curse the earth, because of the works of men, because the imagination (διάνοια) of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.

Jesus continued this teaching about the human heart (Matthew 15:18, 19; Mark 7:20-23 NET):

But the things that come out of the mouth come from the heart (καρδίας, a form of καρδία), and these things defile a person. For out of the heart (καρδίας) come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.

What comes out of a person defiles him. For from within, out of the human heart (καρδίας), come evil ideas, sexual immorality,^[2] theft,^[3] murder, adultery,^[4] greed, evil, deceit, debauchery, envy, slander, pride, and folly. All these evils come from within and defile a person.

The first occurrences of לִבּ֔וֹ (lēḇ) in Genesis from the Masoretic text had me thinking this essay would be a contrast between the heart of human beings and the heart of God. As I made or studied the tables for these verses, however, I noticed that the rabbis who translated the Septuagint veered away from a mechanical translation (if a form of לֵב [lēḇ] was actually in the Hebrew they translated) whenever God was the subject. I took it to heart. It was a human heart, THE human heart, that melted like wax on the cross.

Masoretic Text		Septuagint
Psalm 68:2 (Tanakh)	Psalm 68:2 (NET)	Psalm 67:3 (NETS)	Psalm 67:3 (English Elpenor)
As smoke is driven away, so drive them away: as wax (דּ֖וֹנַג) melteth before the fire, so let the wicked perish at the presence of God.	As smoke is driven away by the wind, so you drive them away. As wax (dônāḡ, דונג) melts before fire, so the wicked are destroyed before God.	As smoke vanishes, let them vanish; as wax (κηρὸς) melts from before fire, so may sinners perish from before God.	As smoke vanishes, let them vanish: as wax (κηρὸς) melts before the fire, so let the sinners perish from before God.

David’s prayer got a very literal answer in the movie Raiders of the Lost Ark when NAZIs, the contemporary archetype of evil, and their French collaborator literally melted like wax before the ark of the covenant. But NAZIs and their collaborators are not the only ones with evil human hearts, the source of evil ideas, sexual immorality, theft, murder, adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Do not be amazed that I said to you, Jesus said, ‘You must all be born from above.’^[5] Paul wrote of Jesus: For he hath made him…sin for us, who knew no sin…^[6] I don’t believe the phrase τὸν μὴ γνόντα ἁμαρτίαν (who knew no sin) means that Jesus lacked an evil human heart. Quite the contrary, the Word became flesh,^[7] John testified of Jesus. Jesus stated explicitly how He knew (γνόντα, a form of γινώσκω) no sin: the Father that dwelleth in me, he doeth the works.^[8]

Jesus is the pioneer and perfecter of our faith,^[9] the beginning, the firstborn from the dead:^[10] Before his crucifixion He was a human being with an evil human heart so led by the Holy Spirit, so filled with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that He knew no sin. But the Word become flesh did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.^[11] And God hath made him…sin for us, who knew no sin; that we might be made^[12] the righteousness of God in him.^[13]

The writer of Hebrews, who I think scribed what Jesus taught during the forty days between his resurrection and ascension, was fairly explicit about Jesus’ humanity (Hebrews 2:14-17; 4:15 NET):

Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death. For surely his concern (ἐπιλαμβάνεται, a form of ἐπιλαμβάνω) is not for angels, but he is concerned (ἐπιλαμβάνεται, a form of ἐπιλαμβάνω) for Abraham’s descendants. Therefore he had to be made like his brothers and sisters in every respect (κατὰ πάντα), so that he could become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people.

For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted^[14] in every way just as we are (καθ᾿ ὁμοιότητα), yet without sin.

Through faith in Him we, too, receive his Holy Spirit (2 Corinthians 1:21, 22 NET):

But it is God who establishes us together with you in Christ and who anointed us, who also sealed us and gave us the Spirit in our hearts (ἐν ταῖς καρδίαις ἡμῶν) as a down payment.

Paul prayed for the inner strengthening each of us needs to be a dwelling place of God (Ephesians 3:14-19 NET):

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

I can think of no better way to end this essay than to conclude with Paul’s own benediction (Ephesians 3:20, 21 NET):

Now to him who by the power that is working within us is able to do far beyond^[15] all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen [Table].

Tables comparing Genesis 6:5 and Psalm 68:2 in the Tanakh, KJV and NET, and comparing Genesis 6:5 and Psalm 68:2 (67:3) in the Septuagint (BLB and Elpenor), and tables comparing Mark 7:21, 22; Hebrews 4:15 and Ephesians 3:20 in the NET and KJV follow.

Genesis 6:5 (Tanakh)	Genesis 6:5 (KJV)	Genesis 6:5 (NET)
And HaShem saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.	And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.	But the Lord saw that the wickedness of humankind had become great on the earth. Every inclination of the thoughts of their minds was only evil all the time.

Genesis 6:5 (Septuagint BLB)	Genesis 6:5 (Septuagint Elpenor)
ἰδὼν δὲ κύριος ὁ θεὸς ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς καὶ πᾶς τις διανοεῗται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς ἐπὶ τὰ πονηρὰ πάσας τὰς ἡμέρας	᾿Ιδὼν δὲ Κύριος ὁ Θεός, ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς καὶ πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς ἐπὶ τὰ πονηρὰ πάσας τὰς ἡμέρας,
Genesis 6:5 (NETS)	Genesis 6:5 (English Elpenor)
And when the Lord God saw that the wicked deeds of humans were multiplied on the earth and that all think attentively in their hearts on evil things all the days,	And the Lord God, having seen that the wicked actions of men were multiplied upon the earth, and that every one in his heart was intently brooding over evil continually,

Psalm 68:2 (Tanakh)	Psalm 68:2 (KJV)	Psalm 68:2 (NET)
As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.	As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.	As smoke is driven away by the wind, so you drive them away. As wax melts before fire, so the wicked are destroyed before God.

Psalm 68:2 (Septuagint BLB)	Psalm 67:3 (Septuagint Elpenor)
ὡς ἐκλείπει καπνός ἐκλιπέτωσαν ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρός οὕτως ἀπόλοιντο οἱ ἁμαρτωλοὶ ἀπὸ προσώπου τοῦ θεοῦ	ὡς ἐκλείπει καπνός, ἐκλιπέτωσαν· ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρός, οὕτως ἀπολοῦνται οἱ ἁμαρτωλοὶ ἀπὸ προσώπου τοῦ Θεοῦ
Psalm 67:3 (NETS)	Psalm 67:3 (English Elpenor)
As smoke vanishes, let them vanish; as wax melts from before fire, so may sinners perish from before God.	As smoke vanishes, let them vanish: as wax melts before the fire, so let the sinners perish from before God.

Mark 7:21, 22 (NET)	Mark 7:21, 22 (KJV)
For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,	For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι	εσωθεν γαρ εκ της καρδιας των ανθρωπων οι διαλογισμοι οι κακοι εκπορευονται μοιχειαι πορνειαι φονοι	εσωθεν γαρ εκ της καρδιας των ανθρωπων οι διαλογισμοι οι κακοι εκπορευονται μοιχειαι πορνειαι φονοι

adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη	κλοπαι πλεονεξιαι πονηριαι δολος ασελγεια οφθαλμος πονηρος βλασφημια υπερηφανια αφροσυνη	κλοπαι πλεονεξιαι πονηριαι δολος ασελγεια οφθαλμος πονηρος βλασφημια υπερηφανια αφροσυνη

Hebrews 4:15 (NET)	Hebrews 4:15 (KJV)
For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.	For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ᾿ ὁμοιότητα χωρὶς ἁμαρτίας	ου γαρ εχομεν αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ημων πεπειραμενον δε κατα παντα καθ ομοιοτητα χωρις αμαρτιας	ου γαρ εχομεν αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ημων πεπειραμενον δε κατα παντα καθ ομοιοτητα χωρις αμαρτιας

Ephesians 3:20 (NET)	Ephesians 3:20 (KJV)
Now to him who by the power that is working within us is able to do far beyond all that we ask or think,	Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν	τω δε δυναμενω υπερ παντα ποιησαι υπερ εκπερισσου ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν	τω δε δυναμενω υπερ παντα ποιησαι υπερ εκπερισσου ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν

Psalm 22, Part 9

Back to Peter’s Second Gospel Proclamation, Part 3

Back to Westworld, Part 1

Back to The New Covenant, Part 2

Back to Christianity, Part 9

Back to Christianity, Part 10

^[1] The phrase laid it to heart is an English translation of the Greek word ἐνεθυμήθη (a form of ἐνθυμέομαι).

^[2] The Stephanus Textus Receptus and Byzantine Majority Text had μοιχειαι (KJV: adulteries) preceding sexual immorality (KJV: fornications). The NET parallel Greek text and NA²⁸ did not.

^[3] The NET parallel Greek text and NA²⁸ had κλοπαί here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[4] The NET parallel Greek text and NA²⁸ had μοιχειαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had κλοπαί (KJV: Thefts).

^[5] John 3:7 (NET)

^[6] 2 Corinthians 5:21a (KJV) Table I deliberately dropped the words to be added by the translators. They are not in the Greek and they add nothing to my understanding.

^[7] John 1:14a (NET)

^[8] John 14:10b (KJV) Table

^[9] Hebrews 12:2b (NET) Table

^[10] Colossians 1:18b (NET)

^[11] John 2:25 (NET)

^[12] The Sephanus Textus Receptus had γινωμεθα here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had γενώμεθα (NET: would become).

^[13] 2 Corinthians 5:21 (KJV) Table

^[14] The NET parallel Greek text and NA²⁸ had πεπειρασμένον here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεπειραμενον (KJV: was…tempted).

^[15] The NET parallel Greek text and NA²⁸ had ὑπερεκπερισσοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπερ εκπερισσου (KJV: abundantly above).

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

^[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 6

Posted on September 13, 2018 by admin

This is a continuation of the previous essay which was a continuation of a consideration 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 begin with a review:

Atonement, Part 2

Now this is what you are to do for them to consecrate (qâdash, לקדש; Septuagint: ἁγιάσαι, another form of ἁγιάζω) them so that they may minister as my priests.^[3] This same word לקדש (qâdash) was translated to set them apart in Exodus 29:33 (NET) above, and ἁγιάσαι in the Septuagint. In 1 Thessalonians 5:23 ἁγιάσαι was translated make…holy (NET) or sanctify (KJV). There is an overview of what was required for this consecration, to set Aaron and his sons apart (Exodus 29:1b-3).

Atonement, Part 3

The Hebrew word translated to consecrate in Exodus 29:33 above was למלא (mâlêʼ). In the Septuagint למלא (mâlêʼ) was translated τελειῶσαι τὰς χεῖρας, “validate their hands” in an English translation of the Septuagint (NETS). And τελειῶσαι (a form of τελειόω) was translated to perfect in: 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.^[4] Thus you are to consecrate (mâlêʼ, ומלאת; Septuagint: τελειώσεις τὰς χεῖρας; NETS: “validate their hands”) Aaron and his sons,^[5] y^ehôvâh told Moses. The ritual is recounted in a table of Exodus 29:4-9 and Leviticus 8:6-13.

Atonement, Part 4

The ritual of the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull is recounted in a table of Exodus 29:10-14 and Leviticus 8:14-17. The sin offering bull was eaten by no one. The Hebrew word translated holy in for they are holy in Exodus 29:33 above was קדש (qôdesh). In the Septuagint קדש (qôdesh) was translated ἅγια (a form of ἅγιος). Tracking ἅγια into the New Testament led to the sin offering accomplished in heaven by Jesus the Christ, the high priest of the new covenant: Hebrews 9:11, 12, 24-28.

Atonement, Part 5

The ritual of the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) ram is recounted in a table of Exodus 29:15-18 and Leviticus 8:18-21. The burnt offering ram was eaten by no one. This led to a discussion between Jesus and one of the experts in the law (γραμματέων, a form of γραμματεύς) on the relative merits of burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα), recounted in a table of Mark 12:28-34a.

The other occurrences of a form of ὁλοκαύτωμα in the New Testament are found in Hebrews 10:4-9 (NET):

For the blood of bulls and goats cannot 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.

“Whole burnt offerings (ὁλοκαυτώματα, another form of ὁλοκαύτωμα) 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^[6] and offerings^[7] and whole burnt offerings (ὁλοκαυτώματα, another form of ὁλοκαύτωμα) 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.”^[8] He does away with the first to establish the second.

The words highlighted in boldface were a quotation from, or an allusion to, Psalm 40:6-8. Below are three examples of Psalm 40:6-8 translated from contemporary Hebrew.

Psalm 40:6-8 (Tanakh)	Psalm 40:6-8 (KJV)	Psalm 40:6-8 (NET)
Sacrifice and offering thou didst not desire; mine ears hast thou opened (kârâh, כרית): burnt offering and sin offering hast thou not required.	Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.	Receiving sacrifices and offerings are not your primary concern. You make that quite clear to me! You do not ask for burnt sacrifices and sin offerings.
Then said I, Lo, I come: in the volume of the book it is written of me,	Then said I, Lo, I come: in the volume of the book it is written of me,	Then I say, “Look! I come! What is written in the scroll pertains to me.
I delight to do thy will, O my God: yea, thy law is within my heart.	I delight to do thy will, O my God: yea, thy law is within my heart.	I want to do what pleases you, my God. Your law dominates my thoughts.”

Since the oldest extant Hebrew manuscript of the Old Testament dates from 920 – 930 and the oldest extant manuscript of the book of Hebrews in Greek dates from 175 – 225, it seems obvious that the Masoretes^[9] transformed a prophecy about a body prepared for Christ into a clever insult about digging wax out of David’s ears. The problem with that, however, is the Septuagint. Well, it doesn’t have to be a problem, I suppose, not if I switch versions.

Hebrews 10:5b-7 (NET Parallel Greek)	Psalm 39:7-9a (Septuagint Elpenor)
θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας
τότε εἶπον ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ θεὸς τὸ θέλημα σου	τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ
	τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός μου

Here, both the NET parallel Greek and the Septuagint agree on the word σῶμα (body). But the oldest extant manuscripts of the Septuagint date from 350 – 450. So, did the rabbis read a Hebrew word and translate it σῶμα or did believers prefer σῶμα and substitute it? In one sense I have no objection to preferring the book of Hebrews and by faith, as it were, assuming σῶμα. But that is exactly what I’ve accused the Masoretes of doing to the Hebrew text:^[10]

…raised from infancy with the belief that Jesus was not, could not possibly be, the promised Messiah, and with no knowledge of deliberate textual corruptions, the Masoretes could have done this^[11] [i.e., added vowel points] in good conscience.

The Blue Letter Bible version of the Septuagint I have been using (which agrees here with the Academic Bible [See Table1 below]) compares to the NET parallel Greek as follows:

Hebrews 10:5b-7 (NET Parallel Greek)	Psalm 40:6, 7, 8a (Septuagint BLB)
θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας ὠτία δὲ κατηρτίσω μοι ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας
τότε εἶπον ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ θεὸς τὸ θέλημα σου	τότε εἶπον ἰδοὺ ἥκω ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ
	τοῦ ποιῆσαι τὸ θέλημά σου ὁ θεός μου

In this version the ears (ὠτία) were there already but the “digging” (kârâh, כרית) had become κατηρτίσω (you prepared). I found an alternative explanation online at Michael S. Heiser.com in an article titled “The Function of Paronomasia in Hebrews 10:5–7” by Karen H. Jobes.

At first the philosophical bent of my mind clashed with her poetic soul. Her idea that some anonymous author changed ὠτία (ears) to σῶμα (body) because it sounded better to first century ears was appalling. But I softened some as she explained the meaning of this rhetorical technique in this particular context.

The most striking feature of this quotation from Psalm 40 is that it is attributed (improperly some would say) to the incarnate Jesus Christ: “Therefore, when Christ came into the world, he said … ” It is as if Psalm 40 had never previously existed; as if these words originated in Christ’s mouth and not in the psalmist’s, some thousand years before.

The belief that all scripture is unified by divine inspiration could be used to explain this attribution. For whatever David said in Psalms was really being said by God. And because of the triune relationship of the God-head, whatever God says, Christ says.^[12]

My own working hypothesis is that y^ehôvâh became Jesus: Now [y^ehôvâh] became flesh and took up residence among us. We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father.^[13] No one has ever seen God (e.g., the Father).^[14] And HaShem (y^ehôvâh, יהוה) came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth (Numbers 12:5-8 Tanakh).

And He said: ‘Hear now My words: if there be a prophet among you, I HaShem (y^ehôvâh, יהוה) do make Myself known unto him in a vision (marʼâh, במראה; Septuagint: ὁράματι, a form of ὅραμα), I do speak with him in a dream (chălôm, בחלום; Septuagint: ὕπνῳ, a form of ὕπνος). My servant Moses is not so; he is trusted in all My house; with him do I speak mouth to mouth, even manifestly (marʼeh, ומראה; Septuagint: εἴδει, a form of εἶδος), and not in dark speeches; and the similitude (t^emûnâh, ותמנת; Septuagint: δόξαν, a form of δόξα) of HaShem (y^ehôvâh, יהוה) doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’

The only one,^[15] himself God,^[16] who is in closest fellowship with the Father, has made God known^[17] (e.g., in both Old and New Testaments). He [y^ehôvâh] came to what was his own, but his own people did not receive him.^[18] For if their rejection is the reconciliation of the world, what will their acceptance^[19] be but life from the dead? If the first portion of the dough offered is holy (ἁγία, a form of ἅγιος), then the whole batch is holy, and if the root is holy (ἁγία, a form of ἅγιος), so too are the branches.^[20] Ms. Jobes continued:

In Hebrews 10, then, the author’s lexical choice in substituting εὐδόκησας for ᾔτησας not only achieves phonetic assonance, but also fits well with the argument made in that chapter. Sacrifice and offering were not God’s will, burnt offering and sin offering were not God’s good pleasure. Though God had commanded them when in the past he “spoke to our forefathers through the prophets,” these were not the means through which God would redeem his people from sin. The past-speaking of the old sacrificial system is superseded when God’s redemptive plan is revealed in Christ.

The clause containing substitutions of σω̂μα for ὠτία and the plural ὁλοκαυτώματα for the singular form is sandwiched between the inclusio formed by ἠθέλησας and εὐδόκησας in an a-b-b’-a’ pattern…

What is the point of these contrasted clauses? According to the MT, David had “ears” to hear the word of the Lord. The midrash of Ps 40:7 understands this verse in light of 1 Sam 15:22, “Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord?” (the verb is שׁמע, “hearing”). The reference to David’s ears, which heard the voice of the Lord, is therefore to be understood as referring to David’s obedience to God.

W. C. Kaiser follows this midrashic understanding and also construes this idiom as referring to David’s—somewhat faltering—obedience. Kaiser sees the substitution of σω̂μα for ὠτία as simply the whole being substituted for the part by the Greek translator in order to produce a culturally dynamic equivalent. This would then mean that David and Christ were saying essentially the same thing. But Christ’s obedience to God that abolished the old cultic sacrifices was not the same as David’s obedience to God as theocratic king. It was not that Jesus lived his life in perfect obedience to God, but more specifically, it was the obedient sacrifice of his body in death that brought an end to animal sacrifice. As the king of Israel, David could only imperfectly obey God, and his body could never be the once-for-all sacrifice for sin. Therefore, it was uniquely appropriate for the author of Hebrews to substitute σω̂μα for ὠτία when he also put the words of Ps 40:6–8 in Christ’s mouth.

So when he came into the world, he said… may not be mystic poetry but straightforward reportage. My own working hypothesis is that Hebrews was Jesus’ teaching between his resurrection and ascension, the teaching that caused Cleopas and his companion to exclaim, “Didn’t our hearts burn within us^[21] while he was speaking with us on the road,^[22] while he was explaining the scriptures to us?”^[23] I think it is entirely possible that the writer’s informants heard the resurrected Jesus explain this prophecy in exactly this way, and that his teaching was written down some time before Stephen was killed. Ms. Jobes continued:

The displeasure of God with cultic offerings is contrasted with, “But a body you prepared for me.” The argument of Hebrews 10 is that it was Jesus Christ’s body which was the sacrifice well-pleasing to God, not the many animal sacrifices endlessly repeated. The lexical choice of σω̂μα δέ concurrently with the substitution of the plural form of ὁλοκαυτώματα achieves phonetic assonance and by this marked prominence the one body of Christ is contrasted with the many burnt offerings with which God was not pleased. The rhetorical construction of paronomasia therefore reinforces the point of the argument made in Hebrews 10.

Regarding Hebrews as the teaching of the resurrected Christ, it matters less to me whether He quoted a lost manuscript of Psalm 40 or changed ὠτία (ears) to σῶμα (body) for his own teaching purposes. Either way He has my attention focused on σῶμα. Paul equated our old [human] (ὁ παλαιὸς ἡμῶν ἄνθρωπος) with the body of sin (τὸ σῶμα τῆς ἁμαρτίας): We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.^[24]

And you were at one time strangers and enemies in your minds as expressed through your evil deeds, Paul wrote believers in Colossae, but now he has reconciled you by his physical body (ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ; literally, “in the body of his flesh”) through death to present you holy, without blemish, and blameless before him – if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard.^[25]

But if Christ is in you, your body is dead because of^[26] sin, but the Spirit is your life because of righteousness. Moreover if the Spirit of the one who raised Jesus^[27] from the dead lives in you, the one who raised Christ^[28] from the dead will also make your mortal bodies alive through his Spirit^[29] who lives^[30] in you.^[31]

The body of the old human does not exhaust the meaning of the body God the Father prepared for Jesus the Christ (Philippians 3:20, 21; 1 Corinthians 15:50-53; Ephesians 1:23 NET):

But our citizenship (πολίτευμα) is in heaven – and we also await a savior from there, the Lord Jesus Christ, who will transform these humble (ταπεινώσεως, a form of ταπείνωσις) bodies (σῶμα) of ours^[32] into the likeness of his glorious body (σώματι, a form of σῶμα) by means of that power by which he is able to subject all things to himself.^[33]

Now this is what I am saying, brothers and sisters: Flesh and blood cannot^{^[34]} inherit the kingdom of God, nor does the perishable inherit the imperishable. Listen, I will tell you a mystery: We^{^[35]} will not all sleep, but we will all be changed – in a moment, in the blinking of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality.

Now the church^[36] is his body (σῶμα), the fullness of him who fills all^[37] in all.

This mystery (Ephesians 5:31, 32), though well worth exploring, must wait for another essay. A table comparing Psalm 40:6-8 in the Blue Letter Bible version and Academic Bible version of the Septuagint follows. That is followed by tables of John 1:18; Romans 11:15; Luke 24:32; Romans 8:10, 11; Philippians 3:21; 1 Corinthians 15:50, 51 and Ephesians 1:23.

Psalm 40:6, 7, 8a (Septuagint BLB)	Psalm 39:7-9a (Septuagint Academic)
θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας ὠτία δὲ κατηρτίσω μοι ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, ὠτία δὲ κατηρτίσω μοι· ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας
τότε εἶπον ἰδοὺ ἥκω ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ	τότε εἶπον ᾿Ιδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ·
τοῦ ποιῆσαι τὸ θέλημά σου ὁ θεός μου	τοῦ ποιῆσαι τὸ θέλημά σου, ὁ θεός μου

John 1:18 (NET)	John 1:18 (KJV)
No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known.	No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς^[38] ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο	θεον ουδεις εωρακεν πωποτε ο μονογενης υιος ο ων εις τον κολπον του πατρος εκεινος εξηγησατο	θεον ουδεις εωρακεν πωποτε ο μονογενης υιος ο ων εις τον κολπον του πατρος εκεινος εξηγησατο

Romans 11:15 (NET)	Romans 11:15 (KJV)
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?	For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν	ει γαρ η αποβολη αυτων καταλλαγη κοσμου τις η προσληψις ει μη ζωη εκ νεκρων	ει γαρ η αποβολη αυτων καταλλαγη κοσμου τις η προσληψις ει μη ζωη εκ νεκρων

Luke 24:32 (NET)	Luke 24:32 (KJV)
They said to each other, “Didn’t our hearts burn within us while he was speaking with us on the road, while he was explaining the scriptures to us?”	And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶπαν πρὸς ἀλλήλους· οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς	και ειπον προς αλληλους ουχι η καρδια ημων καιομενη ην εν ημιν ως ελαλει ημιν εν τη οδω και ως διηνοιγεν ημιν τας γραφας	και ειπον προς αλληλους ουχι η καρδια ημων καιομενη ην εν ημιν ως ελαλει ημιν εν τη οδω και ως διηνοιγεν ημιν τας γραφας

Romans 8:10, 11 (NET)	Romans 8:10, 11 (KJV)
But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.	And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην	ει δε χριστος εν υμιν το μεν σωμα νεκρον δι αμαρτιαν το δε πνευμα ζωη δια δικαιοσυνην	ει δε χριστος εν υμιν το μεν σωμα νεκρον δια αμαρτιαν το δε πνευμα ζωη δια δικαιοσυνην

Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.

But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας \|Χριστὸν\| ἐκ νεκρῶν ζῳοποιήσει \|καὶ\| τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν	ει δε το πνευμα του εγειραντος ιησουν εκ νεκρων οικει εν υμιν ο εγειρας τον χριστον εκ νεκρων ζωοποιησει και τα θνητα σωματα υμων δια το ενοικουν αυτου πνευμα εν υμιν	ει δε το πνευμα του εγειραντος ιησουν εκ νεκρων οικει εν υμιν ο εγειρας τον χριστον εκ νεκρων ζωοποιησει και τα θνητα σωματα υμων δια το ενοικουν αυτου πνευμα εν υμιν

Philippians 3:21 (NET)	Philippians 3:21 (KJV)
who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.	Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῷ τὰ πάντα.	ος μετασχηματισει το σωμα της ταπεινωσεως ημων εις το γενεσθαι αυτο συμμορφον τω σωματι της δοξης αυτου κατα την ενεργειαν του δυνασθαι αυτον και υποταξαι εαυτω τα παντα	ος μετασχηματισει το σωμα της ταπεινωσεως ημων εις το γενεσθαι αυτο συμμορφον τω σωματι της δοξης αυτου κατα την ενεργειαν του δυνασθαι αυτον και υποταξαι εαυτω τα παντα

1 Corinthians 15:50, 51 (NET)	1 Corinthians 15:50, 51 (KJV)
Now this is what I am saying, brothers and sisters: Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.	Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ	τουτο δε φημι αδελφοι οτι σαρξ και αιμα βασιλειαν θεου κληρονομησαι ου δυνανται ουδε η φθορα την αφθαρσιαν κληρονομει	τουτο δε φημι αδελφοι οτι σαρξ και αιμα βασιλειαν θεου κληρονομησαι ου δυνανται ουδε η φθορα την αφθαρσιαν κληρονομει

Listen, I will tell you a mystery: We will not all sleep, but we will all be changed –

Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα	ιδου μυστηριον υμιν λεγω παντες μεν ου κοιμηθησομεθα παντες δε αλλαγησομεθα	ιδου μυστηριον υμιν λεγω παντες μεν ου κοιμηθησομεθα παντες δε αλλαγησομεθα

Ephesians 1:23 (NET)	Ephesians 1:23 (KJV)
Now the church is his body, the fullness of him who fills all in all.	Which is his body, the fulness of him that filleth all in all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου	ητις εστιν το σωμα αυτου το πληρωμα του παντα εν πασιν πληρουμενου	ητις εστιν το σωμα αυτου το πληρωμα του τα παντα εν πασιν πληρουμενου

Atonement, Part 7

Back to Atonement, Part 8

Back to Atonement, Part 9

Back to A Monotonous Cycle Revisited, Part 1

Back to A Monotonous Cycle Revisited, Part 2

Back to Hannah’s Prayer, Part 4

Back to He Takes Away, Part 2

Back to A Monotonous Cycle Revisited, Part 4

Back to The Lost Son of Perdition, Part 4

Back to A Monotonous Cycle Revisited, Part 6

Back to Peter’s Second Gospel Proclamation, Part 3

Back to The Book of Life, Part 3

Back to Christianity, Part 7

Back to Who Am I? Part 14

Back to The Day of the Lord, Part 7

Back to Keep Yourselves from Idols, Part 1

Back to Who Am I? Part 16

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

^[2] Exodus 29:33 (NET)

^[3] Exodus 29:1 a (NET)

^[4] Hebrews 10:1 (NET)

^[5] Exodus 29:9 (NET)

^[6] The NET parallel Greek text had θυσίας, the plural form, where the Stephanus Textus Receptus and Byzantine Majority Text had θυσιαν, the singular form of θυσία.

^[7] The NET parallel Greek text had προσφορὰς, the plural form, where the Stephanus Textus Receptus and Byzantine Majority Text had προσφοραν, the singular form of προσφορά.

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had ο θεος (KJV: O God) here. The NET parallel Greek text did not.

^[9] Study: Luke 4:18-19; Condemnation or Judgment? – Part 14; Forgiven or Passed Over? – Part 4

^[10] Study: Luke 4:18-19

^[11] Joseph Gleason, “Masoretic Text vs. Original Hebrew,” The Orthodox Life. Here is an alternative Orthodox opinion to Mr. Gleason’s view of Russia since his 2017 emigration there from Illinois.

^[12] Karen H. Jobes, “The Function of Paronomasia in Hebrews 10:5–7”

^[13] John 1:14 (NET)

^[14] John 1:18a (NET)

^[15] The Stephanas Textus Receptus and Byzantine Majority Text had ο preceding this, the NET parallel Greek text and NA²⁸ did not.

^[16] The Stephanas Textus Receptus and Byzantine Majority Text had υιος here, where the NET parallel Greek text and NA²⁸ had θεὸς. See NET note 45.

^[17] John 1:18b (NET)

^[18] John 1:11 (NET)

^[19] The NET parallel Greek text and NA²⁸ had πρόσλημψις here, where the Stephanus Textus Receptus and Byzantine Majority Text had προσληψις. Both are nominative singular feminine forms of πρόσληψις.

^[20] Romans 11:15, 16 (NET)

^[21] The NET parallel Greek text did not include εν ημιν (within us) here but added the English words “for clarity” anyway, as explained in note 88: “NA²⁷ [Nestle-Aland Novum Testamentum Graece] includes the words in brackets, indicating doubts as to their authenticity.” NA²⁸ still contains the words εν ημιν in brackets.

^[22] The Stephanas Textus Receptus and Byzantine Majority Text had the conjunction και here. The NET parallel Greek text and NA²⁸ did not.

^[23] Luke 24:32 (NET)

^[24] Romans 6:6 (NET)

^[25] Colossians 1:21-23a (NET)

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

^[27] The NET parallel Greek text and NA²⁸ had the article τὸν preceding Jesus. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

^[29] The NET parallel Greek text and NA²⁸ had πνεύματος, a genitive singular neuter form of πνεῦμα here, where the Stephanus Textus Receptus and Byzantine Majority Text had πνευμα, the nominative / accusative singular neuter form.

^[30] The NET parallel Greek text and NA²⁸ had ἐνοικοῦντος, a present active participle genitive active singular neuter form of ἐνοικέω here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενοικουν, the present active participle accusative singular neuter form.

^[31] Romans 8:10, 11 (NET)

^[32] The Stephanus Textus Receptus and Byzantine Majority Text had εις το γενεσθαι αυτο συμμορφον (KJV: that it may be fashioned like unto) here, where the NET parallel Greek text and NA²⁸ had simply σύμμορφον (a form of συμμορφός).

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

^[34] The NET parallel Greek text and NA²⁸ had οὐ δύναται here, a present middle / passive indicative 3rd person singular form of δύναμαι. The Stephanus Textus Receptus and Byzantine Majority Text had ου δυνανται, the present middle / passive indicative 3rd person plural form.

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had μεν at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[36] This is ἐκκλησίᾳ in Greek, found actually at the end of verse 22.

^[37] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τὰ preceding the first all. The Stephanas Textus Receptus did not.

^[38] See NET note 45.

Paul’s Religious Mind Revisited, Part 2

Posted on September 16, 2016 by admin

I’ll continue to contrast “Paul’s Regime” to “Jesus’ Regime.” Paul finally turned his attention to the man who had his father’s wife as follows.

Paul’s Regime

Jesus’ Regime

For even though I am absent physically, I am present in spirit. And I have already judged (κέκρικα, a form of κρίνω) the one who did this, just as though I were present. When you (ὑμῶν) gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

1 Corinthians 5:3-5 (NET) Table1 Table2

Furthermore, I will strike [Jezebel’s] followers with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts. I will repay each one of you what your deeds deserve.

Revelation 2:23 (NET)

The English translation of 1 Corinthians 5:3 might actually be clearer than the Greek. I think Paul may have written something like, “I have already decided^[1] as follows about what was done.” Considering what he had already decided the translators cut through all that: I have already judged the one who did this… Paul urged the believers in Corinth to turn this man over to Satan. [Addendum: January 25, 2024, see Addendum.]

The Greek word translated turn over is παραδοῦναι (a form of παραδίδωμι). Paul also handed Hymenaeus and Alexander over (παρέδωκα, another form of παραδίδωμι) to Satan to be taught not to blaspheme.^[2] I assume that to turn or hand one over to Satan was the antithesis of commending one to the grace of God.

After their first missionary journey Paul and Barnabas sailed back to Antioch, where they had been commended (παραδεδομένοι, another form of παραδίδωμι) to the grace of God for the work they had now completed.^[3] Later, Paul chose Silas and set out, commended (παραδοθεὶς, another form of παραδίδωμι) to the grace of the Lord by the brothers and sisters^[4] for his second missionary journey after parting company with Barnabas over John Mark. So I assume that both, being commended to the grace of God and being turned, or handed, over to Satan, were matters of prayer. We’re not told how God responded to this prayer vis-à-vis the man who had his father’s wife. What is recorded in Paul’s letters are the changes in his own perspective.

Here in 1 Corinthians Paul turned a man who committed πορνεία, one of the works of the flesh (σαρκός, a form of σάρξ), over to Satan for the destruction of the flesh (σαρκός, a form of σάρξ): Now the works of the flesh are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice (πράσσοντες, a form of πράσσω) such things will not inherit the kingdom of God!^[5]

But is the destruction (ὄλεθρον, a form of ὄλεθρος) of the flesh a work of Satan (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 (σαρκί, another form of σάρξ), the sinful desires (ἁμαρτιῶν, a form of ἁμαρτία), 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.

But I say, live by the Spirit, Paul wrote the Galatians, and you will not carry out the desires (ἐπιθυμίαν, a form of ἐπιθυμία) of the flesh (σαρκὸς, a form of σάρξ). For the flesh (σὰρξ) has desires (ἐπιθυμεῖ, a form of ἐπιθυμέω) that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, a form of σάρξ), 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.^[6] The one thing I can say with certainty about the man who had his father’s wife is that he was not led by the Holy Spirit at the moment he chose to take her. His flesh had taken control.

Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα),^[7] you who are spiritual restore such a person in a spirit of gentleness.^[8]The spiritual (πνευματικοὶ, a form of πνευματικός) are those who live (περιπατεῖτε, a form of περιπατέω) by the Spirit (πνεύματι, a form of πνεῦμα). Paul’s teaching in his letters to the Romans and Galatians doesn’t explain, expound or even hint at any reliance on Satan for blessing—for the destruction of the flesh, so that his spirit may be saved in the day of the Lord—or cursing—to be taught not to blaspheme.

In the movie Miracles From Heaven Jennifer Garner completed her stunning transformation from Elektra through adoptive-mother-to-be Vanessa in Juno to Christy the Christian mother of three girls. There are spoilers here, and though Christy is based on an actual person Christy Beam, I am writing about a character in a film.

“No one here is going to hell,” Christy says to her three daughters. “Unless you girls get your clothes dirty. How many times have I told you not to play outside in your Sunday school dresses?” Then she yells to her husband in the field, “Hey Kevin, I have to tell you not to play outside before church, too?”

With these few deft lines we understand that Christy has succumbed to the primary occupational hazard of motherhood: She doesn’t merely inhabit a world of rules and religion, she is its architect and chief executive. When her middle daughter Anna is diagnosed with an incurable disease Christy is utterly lost. Concerned about the cost of traveling every six weeks from Texas to a specialist in Boston she argues with Kevin (Martin Henderson).

Christy: I need to know how we’re going to do it.

Kevin: Well, We’ll figure it out.

Christy: No, No. You can’t say that. I hate when you say that!

Kevin: Well, I’m sorry, babe, but I don’t have any answers right now.

Christy: I need an answer!…I cannot operate under the assumption that it’s all just gonna be okay!

Kevin: It’s called faith, Christy.

Christy: I don’t have faith about anything. I can’t even pray, Kevin. I’m sorry.

Kevin: No. I hear you. But I can’t help you with your faith.

If I hadn’t known someone exactly like him, Kevin would have seemed like the least believable character in the film. The man I knew grew up in the faith. Being led by the Spirit was as natural to him as breathing. The faith that is an aspect of the fruit of the Spirit seemed like his own. And he was just as tone deaf and incapable of explaining the Holy Spirit’s faith to someone for whom such faith was not natural as Kevin. He was also just as persistent and consistent an example of that faith as Kevin. Only his wife knew him intimately enough to perceive any wavering or inconsistency.

Christy talks with Pastor Scott (John Carroll Lynch):

Christy: Well, you could tell me why a loving God would let Annabel suffer the way she has.

Pastor Scott: I’m sorry. I don’t have an answer for that.

While it was dramatically necessary for Christy to discover her own answer, and Pastor Scott probably didn’t know specifics in her particular case, I want to explore a similar situation recorded in the New Testament.

Lord, if you had been here, Lazarus’ sister Martha said to Jesus, my brother would not have died. But even now I know that whatever you ask from God, God will grant you.^[9] This sickness will not lead to death, Jesus had said when he heard that Lazarus was sick, but to God’s glory, so that the Son of God may be glorified through it.^[10] Lazarus has died, He told his disciples, and I am glad for your sake that I was not there, so that you may believe.^[11] Jesus put Martha and Mary (not to mention Lazarus), whom he loved (ἠγάπα, a form of ἀγαπάω), through sickness and death so that when Jesus raised Lazarus from the dead his disciples may believe.

Though raising Lazarus from the dead was effective enough among the Ἰουδαίων that the chief priests planned to kill Lazarus too, for on account of him many of the Jewish people (Ἰουδαίων, a form of Ἰουδαῖος) from Jerusalem were going away and believing in Jesus,^[12] it failed in its primary purpose for Jesus’ disciples. Not only did they not wait expectantly for three days for Jesus to rise from the dead, they didn’t even believe it when someone told them it had happened.

Who were these infidels?

They were handpicked by Jesus Himself. They were purified, purged of the evil among them in classic Old Testament fashion: Judas killed himself after he confessed his παραδοὺς (another form of παραδίδωμι). But before the Holy Spirit was given on Pentecost each remained a natural human (ψυχικὸς…ἄνθρωπος):

Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. But a natural (ψυχικὸς, a form of ψυχικός) man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.^[13]

Though Jesus’ display of power over death failed to persuade natural humans to faith and hope it continued to eloquently expound the theme He thought was sufficiently demonstrated in the Old Testament writings: You must all be born from above.^[14] To be born from above entails, includes and ultimately means to be led by the Holy Spirit: For all who are led by the Spirit of God are the sons of God.^[15]

In Miracles from Heaven Anna (Kylie Rogers), writhing in pain, says to her mother Christy, “Don’t you understand that it never stops hurting. It never stops…I want to die…I want to go to heaven where there’s no pain…I’m sorry, Mommy. I don’t want to make you sad. I just want it to be over.”

This might have been the turning point of the story. If my daughter complained this way to me I would fall on my face confessing to anything and everything. But Anna’s doctor persuaded Christy that her daughter’s childlike faith was depression caused by prolonged illness.

When Anna fell and was trapped inside a rotten tree, however, Christy knelt and prayed the Lord’s prayer (Matthew 6:9-13 NKJV), not as a sing-song chant but, as a heartfelt expression of faith, not my will but yours be done.^[16] Indeed we felt as if the sentence of death had been passed against us, Paul wrote the Corinthians in a later letter, so that we would not trust in ourselves but in God who raises the dead.^[17]

No viewer of the film is forced to believe that God healed Anna when Christy learned to rely on the faith (πίστις) of the Holy Spirit. She clearly spells out an alternative to Anna’s specialist that is wholly compatible with progressive^[18] evolution: “So you’re telling me that when this baby girl fell 30 feet, she hit her head just right and it didn’t kill her and it didn’t paralyze her and instead it healed her?” If this explanation rings hollow, one may be hearing from the Spirit of God because a natural [human] does not accept the things of the Spirit of God.

Jesus’ Regime by contrast did not incite his followers to turn to Satan for remediation: Furthermore, I will strike her followers^[19] with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts. I will repay each one of you what your deeds deserve. Eventually Paul perceived the practical sense of this, too (Romans 12:17-21 NET):

Do not repay anyone evil for evil; consider what is good before all people. If possible, so far as it depends on you, live peaceably with all people. Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head [Table]. Do not be overcome by evil, but overcome evil with good.

Preferring Jesus’ Regime in Revelation 2:18-29 to Paul’s Regime in 1 Corinthians 5 ^[20] I have been brought full circle. This world governed by God’s wrath is the world I thought I lived in before I became an atheist. I didn’t expect to return here again. But this time I am led by the Holy Spirit. This time I believe that πορνεία has much more to do with the pagan worship practices of Exodus 32 and Numbers 25 than it does with two young people marrying, that is to say having sex, before receiving Church, State or even parental sanction. This time I expect to weather my ordeal without serious incident.

Studying the various forms of παραδίδωμι has deeply colored my understanding of these things. The table I constructed during that study is below.

παραδίδωμι	NET	Reference
Jesus’ Arrest, Prosecution and Crucifixion (66)
παραδεδώκεισαν	For [Pilate] knew that the chief priests *had handed* [Jesus] *over* because of envy.	Mark 15:10
παραδίδως	“Judas, *would you betray* the Son of Man with a kiss?”	Luke 22:48
παραδιδόναι	…Judas, one of the twelve, was going *to betray* him.	John 6:71
παραδιδόναι	But Judas Iscariot, one of his disciples (the one who was going *to betray* him)…	John 12:4
παραδιδόντα	For Jesus knew *the one who was going to betray* him.	John 13:11
παραδιδόντος	…the hand *of the one who betrays* me is with me on the table.	Luke 22:21
παραδίδοσθαι	The Son of Man is going *to be betrayed* into the hands of men.	Matthew 17:22
παραδίδοσθαι	…for the Son of Man is going *to be betrayed* into the hands of men.	Luke 9:44
παραδίδοται	…the Son of Man *will be handed over* to be crucified.	Matthew 26:2
	…woe to that man by whom the Son of Man *is betrayed*!	Matthew 26:24
	…the Son of Man *is betrayed* into the hands of sinners.	Matthew 26:45
	The Son of Man *will be betrayed* into the hands of men.	Mark 9:31
	…woe to that man by whom the Son of Man *is betrayed*!	Mark 14:21
	…the Son of Man *is betrayed* into the hands of sinners.	Mark 14:41
	…woe to that man by whom *he is betrayed*!	Luke 22:22
παραδιδοὺς	Judas, *the one who would betray* him, said, “Surely not I, Rabbi?”	Matthew 26:25
	Get up, let us go. Look! My *betrayer* is approaching!	Matthew 26:46
	Now the *betrayer* had given them a sign, saying, “The one I kiss is the man…	Matthew 26:48
	Now when Judas, *who had betrayed* him, saw that Jesus had been condemned…	Matthew 27:3
	Look! My *betrayer* is approaching!	Mark 14:42
	Now *the betrayer* had given them a sign…	Mark 14:44
	Now Judas, *the one who betrayed* him…	John 18:2
	Now Judas, *the one who betrayed* him…	John 18:5
	“Lord, who is *the one who is going to betray* you?”	John 21:20
παραδῷ	…Judas began looking for an opportunity to *betray* him.	Matthew 26:16
παραδῷ	…how *he might betray Jesus, handing* him *over* to them.	Luke 22:4
παραδώσει	I tell you the truth, one of you *will betray* me.	Matthew 26:21
	The one who has dipped his hand into the bowl with me *will betray* me.	Matthew 26:23
	I tell you the truth, one of you eating with me *will betray* me.	Mark 14:18
	I tell you the solemn truth, one of you *will betray* me.	John 13:21
παραδώσω	What will you give me *to betray* him into your hands?	Matthew 26:15
παραδώσων	…and who it was *who would betray* him.	John 6:64
παραδώσουσιν	…and *will turn* him *over* to the Gentiles to be mocked and flogged severely and crucified.	Matthew 20:19
παραδώσουσιν	They will condemn him to death and *will turn* him *over* to the Gentiles.	Mark 10:33
παραδοῖ	…went to the chief priests to *betray* Jesus into their hands.	Mark 14:10
	So Judas began looking for an opportunity *to betray* him.	Mark 14:11
	…the devil had already put into the heart of Judas…that *he should betray* Jesus	John 13:2
παραδόντος	I live because of the faithfulness of the Son of God, who loved me and *gave* himself for me.	Galatians 2:20
παραδοθῆναι	…that the Son of Man must *be delivered* into the hands of sinful men…	Luke 24:7
παραδοθήσεται	…the Son of Man *will be handed over* to the chief priests and the experts in the law.	Matthew 20:18
	…the Son of Man *will be handed over* to the chief priests and experts in the law.	Mark 10:33
	For *he will be handed over* to the Gentiles…	Luke 18:32
παραδοθῶ	…fighting to keep me *from being handed over* to the Jewish authorities.	John 18:36
παραδοῦναι	…so that *they could deliver* him up to the authority and jurisdiction of the governor.	Luke 20:20
παραδοῦναι	So Judas agreed and began looking for an opportunity *to betray* Jesus…	Luke 22:6
παραδοὺς	…and Judas Iscariot, *who betrayed* him.	Matthew 10:4
	I have sinned *by betraying* innocent blood!	Matthew 27:4
	Therefore *the one who handed* me *over* to you is guilty of greater sin.	John 19:11
παρεδίδετο	…the Lord Jesus on the night in which *he was betrayed* took bread…	1 Corinthians 11:23
παρεδώκαμεν	If this man were not a criminal, *we would* not *have handed* him *over* to you.	John 18:30
παρέδωκαν	…led him away, and *handed him over* to Pilate…	Matthew 27:2
	For [Pilate] knew that *they had handed* [Jesus] *over* because of envy.	Matthew 27:18
	…led him away, and *handed him over* to Pilate.	Mark 15:1
	…our chief priests and rulers *handed* him *over* to be condemned to death…	Luke 24:20
	Your own people and your chief priests *handed* you *over* to me.	John 18:35
παρεδώκατε	…Jesus, whom you *handed over* and rejected…	Acts 3:13
παρέδωκεν	…*he handed him over* to be crucified.	Matthew 27:26
	…Judas Iscariot, who *betrayed* him.	Mark 3:19
	…*he handed him over* to be crucified.	Mark 15:15
	But *he handed* Jesus *over* to their will.	Luke 23:25
	Then [Pilate] *handed* him *over* to them to be crucified.	John 19:16
	Then he bowed his head *and gave up* his spirit.	John 19:30
	…he who did not spare his own Son, but *gave* him up for us all…	Romans 8:32
	…live in love, just as Christ also loved us and *gave* himself for us…	Ephesians 5:2
	…just as Christ loved the church and *gave* himself for her…	Ephesians 5:25
παρεδόθη	*He was given over* because of our transgressions…	Romans 4:25
Arrest, Prosecution and Persecution of Jesus’ Followers (19)
παραδιδόντες	When they arrest you *and hand you over* for trial…	Mark 13:11
παραδιδόντες	…they will seize you and persecute *you, handing you over* to the synagogues and prisons.	Luke 21:12
παραδιδοὺς	I persecuted this Way even to the point of death, tying up both men and women and *putting* them in prison…	Acts 22:4
Παραδώσει	Brother *will hand over* brother to death…	Matthew 10:21
	Brother *will hand over* brother to death…	Mark 13:12
παραδῶσιν	Whenever *they hand* you *over* for trial, do not worry…	Matthew 10:19
παραδώσουσιν	Beware of people, because *they will hand* you *over* to councils…	Matthew 10:17
	Then *they will hand* you *over* to be persecuted and will kill you.	Matthew 24:9
	…and *they will betray* one another and hate one another.	Matthew 24:10
	You *will be handed over* to councils and beaten in the synagogues.	Mark 13:9
	…and *will hand him* [i.e., Paul] *over* to the Gentiles.	Acts 21:11
παραδοθῆναι	Now after John *was imprisoned*…	Mark 1:14
παραδοθήσεσθε	*You will be betrayed* even by parents, brothers, relatives, and friends…	Luke 21:16
παραδοὺς	…*handing him* [i.e., Peter] *over* to four squads of soldiers to guard him.	Acts 12:4
παρεδίδου	…[Saul] dragged off both men and women *and put* them in prison.	Acts 8:3
παρεδίδουν	…*they handed over* Paul and some other prisoners to a centurion…	Acts 27:1
παρέδωκεν	…the centurion *delivered* the prisoners to the captain of the guard… (NKJV)	Acts 28:16
παρεδόθη	…Jesus heard that John *had been imprisoned*…	Matthew 4:12
παρεδόθην	…*I was handed over* as a prisoner to the Romans.	Acts 28:17
Other Usages (35)
παραδεδωκόσι	…*who have risked* their lives for the name of our Lord Jesus Christ.	Acts 15:26
παραδεδομένοι	…Antioch, where [Paul and Barnabas] had been *commended* to the grace of God…	Acts 14:26
παραδέδοται	…and the glory that *goes along with it, for it* [i.e., this whole realm] *has been relinquished* to me, and I [i.e., the devil] can give it to anyone I wish.	Luke 4:6
παραδιδῷ	Then comes the end, when he [i.e., Christ] *hands over* the kingdom to God the Father…	1 Corinthians 15:24
παραδιδόμεθα	For we who are alive are constantly *being handed over* to death^[21] for Jesus’ sake…	2 Corinthians 4:11
παραδῷ	Reach agreement quickly with your accuser while on the way *to court, or he may hand* you *over* to the judge…	Matthew 5:25
παραδῷ	…and if *I give over* my body in order to boast, but do not have love…	1 Corinthians 13:3
παραδώσει	…and the judge *hand* you *over* to the officer…	Luke 12:58
παραδοῖ	And when the grain *is ripe*, he sends in the sickle because the harvest has come.	Mark 4:29
παραδοθεὶς	Paul chose Silas and set out, *commended* to the grace of the Lord by the brothers and sisters.	Acts 15:40
παραδοθείσῃ	…contend earnestly for the faith that was once for all *entrusted* to the saints.	Jude 1:3
παραδοθείσης	…the holy commandment *that had been delivered* to them.	2 Peter 2:21
παραδοῦναι	…*turn* this man *over* to Satan for the destruction of the flesh…	1 Corinthians 5:5
παρεδίδοσαν	…*they passed on* the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.	Acts 16:4
παρεδίδου	…he threatened no retaliation, but *committed himself to God* who judges justly.	1 Peter 2:23
παρέδωκα	…maintain the traditions just as I *passed them on* to you.	1 Corinthians 11:2
	For I received from the Lord what I also *passed on* to you…	1 Corinthians 11:23
	For I passed on to you as of first importance what I also received…	1 Corinthians 15:3
	…whom I handed over to Satan to be taught not to blaspheme.	1 Timothy 1:20
παρέδωκαν	…*they have given* themselves *over* to indecency…	Ephesians 4:19
παρέδωκας	…Sir, *you entrusted* me with five talents…	Matthew 25:20
παρέδωκας	…Sir, *you entrusted* two talents to me…	Matthew 25:22
παρεδώκατε	Thus you nullify the word of God by your tradition that *you have handed down*.	Mark 7:13
παρέδωκεν	And in anger his lord *turned* him *over* to the prison guards…	Matthew 18:34
	…who summoned his slaves and *entrusted* his property to them.	Matthew 25:14
	…change the customs that Moses *handed down* to us.	Acts 6:14
	…*gave* them *over* to worship the host of heaven…	Acts 7:42
	Therefore God *gave* them *over* in the desires of their hearts to impurity…	Romans 1:24
	For this reason God *gave* them *over* to dishonorable passions.	Romans 1:26
	…just as they did not see fit to acknowledge God, God *gave* them *over* to a depraved mind…	Romans 1:28
	…*delivered* them into chains of darkness, to be reserved for judgment… (NKJV)	2 Peter 2:4
παρέδοσαν	…*the accounts passed on* to us by those who were eyewitnesses…	Luke 1:2
παρεδόθη	All things *have been handed over* to me by my Father.	Mathew 11:27
παρεδόθη	All things *have been given* to me by my Father.	Luke 10:22
παρεδόθητε	…you obeyed from the heart that pattern of teaching *you were entrusted* to…	Romans 6:17

Paul’s Religious Mind Revisited, Part 3

Back to Romans, Part 83

Back to Paul’s Religious Mind Revisited, Part 4

^[1] When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided (κέκρικα, a form of κρίνω) to spend the winter there. (Titus 3:12 NET)

^[2] 1 Timothy 1:20 (NET)

^[3] Acts 14:26 (NET)

^[4] Acts 15:40 (NET) Table

^[5] Galatians 5:19-21 (NET)

^[6] Galatians 5:16-18 (NET)

^[7] In Paul’s letter to the Romans παραπτώματι was translated transgression, a violation of a specific command (Romans 5:15, 17; 11:11 NET). I wrote about the relationship between παράπτωμα and ἁμαρτία in Is Sin Less Than Sin? Part 1, Part 2, Part 3 and Part 4.

^[8] Galatians 6:1a (NET)

^[9] John 11:21, 22 (NET)

^[10] John 11:4 (NET)

^[11] John 11:14b, 15a (NET)

^[12] John 12:10, 11 (NET)

^[13] 1 Corinthians 2:12-14 (NASB) Table

^[14] John 3:7b (NET)

^[15] Romans 8:14 (NET)

^[16] Luke 22:42b (NET)

^[17] 2 Corinthians 1:9 (NET)

^[18] I think most evolution/creation arguments are tangential because the actual issues are mindless vs. mindful creation and progressive vs. degenerative evolution.

^[19] Though it is not literal I think the NET translators were right to translate τέκνα (a form of τέκνον) followers here (Mark 10:24, Luke 13:34, John 1:12, John 8:39, John 11:52, Romans 8:16, Romans 8:17, Romans 9:7, Romans 9:8, Ephesians 5:8, Philippians 2:15, 1 John 3:1, 1 John 3:2, 1 John 3:10, 1 John 5:2).

^[20] I want to be very specific here because I think that Paul’s Regime in Galatians 6:1-5 is more of the faith of Jesus’ Regime in Revelation 2:18-29 and shows much more respect for the wrath of God.

^[21] If Paul meant this exclusively for apostles it would belong in the category above (Arrest, Prosecution and Persecution of Jesus’ Followers). But I take the Holy Spirit to mean that death to what controlled us. Though that death is a one time event, I need to be brought back to it continually—constantly being handed over to death for Jesus’ sake—because I am proud and slow to believe.

Romans, Part 55

Posted on February 6, 2015 by admin

I am continuing my attempt to view—Do not lag in zeal, be enthusiastic in spirit, serve the Lord^[1]—as a definition of love (ἀγάπη) rather than as rules. This particular essay is focused on the story of Jesus feeding five thousand plus people in the light of his assessment of the Jewish authorities (Ἰουδαῖοι) as an answer to how the Father seeking his own is not self-seeking. I don’t know the official status of the “Jewish authorities.”

The Ἰουδαῖοι (translated, Jewish leaders) sent priests and Levites from Jerusalem to ask [John the Baptist], “Who are you?”^[2] I’ve assumed that the Ἰουδαῖοι called out the big guns (though they may have sent their servants to do their bidding). In the story of Jesus and the Samaritan woman John explained, For Jews ( Ἰουδαῖοι) use nothing in common with Samaritans.^[3] This sounds like a description of “Jewishness.” The Ἰουδαῖοι (translated, Jewish leaders) said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.”^[4] The healed man didn’t immediately drop his mat, but he didn’t blow off the Ἰουδαῖοι completely either. He felt obliged to answer their charges in some fashion, at least to turn their gaze (and wrath) toward Jesus.

I certainly think of the Jewishness of the moment as the true adversary in this story (and perhaps all of John’s gospel narrative). I might be more accurate to call these “authorities” accepted exemplars of then current Jewishness, but I’ll probably stick with Ἰουδαῖοι for now.

It’s getting pretty deep here. I need to remind myself what is at stake just to follow through with this level of detail. First is my own issue: Rules leap off the page and dance lewdly before my eyes. Love and grace have always been more difficult for me to see in the Bible. I’ve already written about how 1 Corinthians served to undo almost everything I thought I had learned in Romans. Perceiving Romans 12:9-21 as rules to be obeyed clearly began that process.

My reason these days almost shouts, “Of course these are definitions of love. How could the one who said of God’s law—no one is declared righteous before him by the works of the law^[5]—turn back, institute his own rules and expect any sane person to take him seriously?” My experience of human nature, however, argues that we perceive that fault in others of which we are most guilty. It makes perfect sense then that one who accused others of ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness^[6] would deny the efficacy of God’s law vis-a-vis righteousness only to establish his own rules of righteousness. These arguments are mutually canceling. I need to do the work studying the words to find the love and grace embedded in these apparent rules.

Here I want to recount what Jesus said about the Ἰουδαῖοι of the only God-ordained religion on the planet^[7]:

1) You people have never heard [the Father’s] voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent.^[8]

2) You study the scriptures thoroughly…it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.^[9]

3) If you believed Moses, you would believe me, because he wrote about me.^[10]

On point number 3 I want to clarify my own thinking. The Bible begins: In the beginning ʼĕlôhı̂ym created the heavens and the earth.^[11] Then in chapter 2 one [Addendum (April 26, 2023): Father, Son and Holy Spirit, Part 7] of the ʼĕlôhı̂ym is specified: This is the account of the heavens and the earth when they were created – when the y^ehôvâh ʼĕlôhı̂ym made the earth and heavens.^[12] From this point on the Bible becomes his story. If you believe (as I did) that y^ehôvâh ʼĕlôhı̂ym corresponds to the Father in the New Testament, Eric Chabot has an article online detailing the few times Moses wrote about Jesus.

These days I am thinking that y^ehôvâh ʼĕlôhı̂ym corresponds to the Son in the New Testament. I think that was Jesus’ point when He said, I tell you the solemn truth, before Abraham came into existence, I am!^[13] God (ʼĕlôhı̂ym) said to Moses, “I am (hâyâh) that I am.” And he said, “You must say this to the Israelites, ‘I am (hâyâh) has sent me to you.’” God (ʼĕlôhı̂ym) also said to Moses, “You must say this to the Israelites, ‘The Lord (y^ehôvâh)– the God (ʼĕlôhı̂ym) of your fathers, the God (ʼĕlôhı̂ym) of Abraham, the God (ʼĕlôhı̂ym) of Isaac, and the God (ʼĕlôhı̂ym) of Jacob – has sent me to you. This is my name forever, and this is my memorial from generation to generation.’”^[14]

I think this was John’s point when he penned: In the beginning was the Word, and the Word was with God, and the Word was fully God. The Word was with God in the beginning. All things were created by him, and apart from him not one thing was created that has been created.^[15] Now the Word became flesh and took up residence among us. We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father.^[16]

And I think this was Paul’s point when he prophesied of Jesus: who though he existed in the form of God did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. He humbled himself, by becoming obedient to the point of death – even death on a cross! As a result God exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow – in heaven and on earth and under the earth – and every tongue confess that Jesus Christ is Lord to the glory of God the Father.^[17]

What this means to me here is that I take Eric Chabot’s list and add virtually everything else Moses wrote to it. In this light I’ll continue to look into the feeding of the five thousand men plus women and children.

Jesus and his disciples left by boat for an isolated place outside of Bethsaida. But when the crowd heard about it, they followed him on foot from the towns, and arrived there ahead of them. John added the reason they followed Him: they were observing (ἐθεώρουν, a form of θεωρέω) the miraculous signs (σημεῖα, a form of σημεῖον) he was performing on the sick.

Matthew

Mark

Luke

John

Now when Jesus heard this he went away from there privately in a boat to an isolated place.

Matthew 14:13a (NET)

Then the apostles gathered around Jesus and told him everything they had done and taught. He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). So they went away by themselves in a boat to some remote place.

Mark 6:30-32 (NET)

When the apostles returned, they told Jesus everything they had done. Then he took them with him and they withdrew privately to a town called Bethsaida.

Luke 9:10 (NET)

After this Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias).

John 6:1 (NET)

But when the crowd heard about it, they followed him on foot from the towns.

Matthew 14:13b (NET)

But many saw them leaving and recognized them, and they hurried on foot from all the towns and arrived there ahead of them.

Mark 6:33 (NET)

But when the crowds found out, they followed him.

Luke 9:11a (NET) Table

A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

John 6:2 (NET)

Though Jesus had gone away with his disciples for rest and perhaps an opportunity to grieve,^[18] when He got out of the boat he saw the large crowd, and he had compassion on them. He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing. He had compassion on them, because they were like sheep without a shepherd (ποιμένα, a form of ποιμήν).

Matthew

Mark

Luke

As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matthew 14:14 (NET)

As Jesus came ashore he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So he taught them many things.

Mark 6:34 (NET)

He welcomed them, spoke to them about the kingdom of God, and cured those who needed healing.

Luke 9:11b (NET) Table

The people had many Ἰουδαῖοι who did not have God’s word residing in them, though the Ἰουδαῖοι studied the Old Testament scriptures thoroughly, because they thought in them they possessed eternal life. The Ἰουδαῖοι functioned as thought police not as shepherds of the people. Thought police exert their influence from the outside. Shepherds feed the sheep.

I didn’t always recognize this distinction. I remembered that the good shepherd breaks the legs of lambs that wander away from the flock. I had to decide whether I would believe the shepherd lore I was taught as a child or the Word of God, as shepherds must decide whether they will feed the lambs shepherd lore or the Word of God (John 21:15-17 NET). Table

Then when they had finished breakfast [that Jesus had prepared for them], Jesus said to Simon Peter, “Simon, son of John, do you love (ἀγαπᾷς, a form of ἀγαπάω) me more than these do?” He replied, “Yes, Lord, you know I love (φιλῶ, a form of φιλέω) you.” Jesus told him, “Feed (βόσκε, a form of βόσκω) my lambs.” Jesus said a second time, “Simon, son of John, do you love (ἀγαπᾷς, a form of ἀγαπάω) me?” He replied, “Yes, Lord, you know I love (φιλῶ, a form of φιλέω) you.” Jesus told him, “Shepherd (ποίμαινε, a form of ποιμαίνω) my sheep.” Jesus said a third time, “Simon, son of John, do you love (φιλεῖς, another form of φιλέω) me?” Peter was distressed that Jesus asked him a third time, “Do you love (φιλεῖς, another form of φιλέω) me?” and said, “Lord, you know everything. You know that I love (φιλῶ, a form of φιλέω) you.” Jesus replied, “Feed (βόσκε, a form of βόσκω) my sheep.

The Word of God does its work from the inside, unleashing the power of God (Hebrews 13:20, 21 NET):

Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd (ποιμένα, a form of ποιμήν) of the sheep, our Lord Jesus Christ, equip (καταρτίσαι, a form of καταρτίζω) you with every good thing (ἀγαθῷ, a form of ἀγαθός) to do (ποιῆσαι, a form of ποιέω) his will, working (ποιῶν, another form of ποιέω; in other words doing) in us what is pleasing before him through Jesus Christ, to whom be glory forever. Amen.

And, of course, every shepherd must decide for himself whether he trusts God’s power enough to forego leg-breaking and thought police (Hebrews 13:20, 21 CEV).

God gives peace, and he raised our Lord Jesus Christ from death. Now Jesus is like a Great Shepherd whose blood was used to make God’s eternal agreement with his flock. I pray that God will make you ready to obey him and that you will always be eager to do right. May Jesus help you do what pleases God. To Jesus Christ be glory forever and ever! Amen.

Here, I think, is a prime example of Bible translation as interpretation tailored to fit a lesser^[19] confidence in God’s power. My obedience is the real key. And I think it entirely fair to ask why Jesus, who only may…help, should rob me of my glory for my obedience. This is the second-chance-gospel I grew up believing, a second chance to keep the law. It is not God Himself doing in us what is pleasing before Him.

When evening arrived, [Jesus’] disciples came to him saying, “This is an isolated place and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” But he replied, “They don’t need to go. You give them something to eat.” On this Matthew, Mark and Luke agree.

Matthew

Mark

Luke

When evening arrived, his disciples came to him saying, “This is an isolated place and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” But he replied, “They don’t need to go. You give them something to eat.”

Matthew 14:15, 16 (NET)

When it was already late, his disciples came to him and said, “This is an isolated place and it is already very late. Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” But he answered them, “You give them something to eat.”

Mark 6:35-37a (NET)

Now the day began to draw to a close, so the twelve came and said to Jesus, “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging and food, because we are in an isolated place.” But he said to them, “You give them something to eat.”

Luke 9:12, 13a (NET)

It left me with the impression that after Jesus spent a long day doing the will of the one who sent^[20] Him, having food to eat that they knew nothing about,^[21] it fell to his disciples to consider the practical matter of feeding so many hungry people. But as I turn to John’s Gospel narrative I think this is precisely the false impression he wrote to correct.

John didn’t reiterate that Jesus healed the sick or taught the people many things about the kingdom of God. That had been written already. He wrote that Jesus went on up the mountainside and sat down there with his disciples.^[22] Then Jesus, when he looked up and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?” (Now Jesus said this to test him, for he knew what he was going to do.)^[23]

Jesus was concerned about feeding the people from the very moment he saw them following him because they were observing the miraculous signs he was performing on the sick. It is exactly what He had promised them in the name of his Father (Matthew 6:25-33 NET):

“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are? And which of you by worrying can add even one hour to his life? Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. Yet I tell you that not even Solomon in all his glory was clothed like one of these! And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith (ὀλιγόπιστοι, a form of ὀλιγόπιστος)? So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For the unconverted pursue these things, and your heavenly Father knows that you need them. But above all pursue his kingdom and righteousness, and all these things will be given to you as well.

I’ll take this up again in the next essay.

Jesus the Leg-breaker, Part 1

Romans, Part 56

Back to Romans, Part 57

Back to Romans, Part 58

Back to Romans, Part 60

Back to Romans, Part 70

Back to Romans, Part 73

Back to Romans, Part 78

Back to Paul’s Religious Mind Revisited – Part 1

Back to Romans, Part 85

Back to To Make Holy, Part 2

Back to Who Am I? Part 7

Back to Romans, Part 88

Back to Father, Son and Holy Spirit, Part 7

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

^[2] John 1:19 (NET)

^[3] John 4:9b (NET) Table

^[4] John 5:10 (NET) Table

^[5] Romans 3:20a (NET)

^[6] Romans 10:3a (NET)

^[7] I am beginning to think that might be overstated. Don Richardson, for instance, might argue that with me. I would listen to him, but for now I will stick with this understanding of the Old Testament.

^[8] John 5:37b, 38 (NET)

^[9] John 5:39, 40 (NET)

^[10] John 5:46 (NET)

^[11] Genesis 1:1 (NET)

^[12] Genesis 2:4 (NET)

^[13] John 8:58 (NET) Table

^[14] Exodus 3:14, 15 (NET)

^[15] John 1:1-3 (NET)

^[16] John 1:14 (NET)

^[17] Philippians 2:6-11 (NET)

^[18] John 14:10-13 (NET)

^[19] 2 Timothy 3:5 (NET)

^[20] John 4:34 (NET) Table

^[21] John 4:32 (NET)

^[22] John 6:3 (NET)

^[23] John 6:5, 6 (NET)

The Gospel and the Religious Mind

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

Tag Archives: John 1:14

The Lost Son of Perdition, Part 10

Psalm 22, Part 8

Atonement, Part 11

Atonement, Part 6

Paul’s Religious Mind Revisited, Part 2

Romans, Part 55