Tag Archives: John 12:32

Exploration, Part 18

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I want to continue hearing with faith1 the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 3:1-6 ESV).

For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles—assuming that2 you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known3 to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in4 other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the5 promise in Christ6 Jesus7 through the gospel.

The Greek is: Τούτου χάριν, For this reason. The ESV translators (along with most others) understood χάριν as an adverb here: “in favour of; on account of.” I’m assuming that choice has to do with the genitive pronoun Τούτου (rather than the accusative τοῦτον), since χάριν as a form of the noun χάρις is in the accusative case. Had Paul intended Of this grace τήν χάριν τούτου or τῆς χάριτος τούτου would have accomplished that without confusion. Still, the translators of the Catholic Public Domain Version were quite diplomatic: By reason of this grace. Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.

Be that as it may, it’s necessary to review what precedes this to understand Paul’s reason or this grace (Ephesians 2:19-22 EXP17):

So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Paul continued: ἐγὼ Παῦλος, I, Paul, ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ], a prisoner of Christ Jesus (literally, “the prisoner of Jesus Christ”). He used a similar self-reference later: I…a prisoner for the Lord (ἐγὼ ὁ δέσμιος ἐν κυρίῳ; NET note 1, “prisoner in the Lord,” or “I the prisoner by means of8 the Lord”).9

Reading in English only I’ve assumed these statements meant that Paul was incarcerated somewhere at the time he wrote to the Ephesian church. The translation prisoner implies punishment: There is no fear in love, but perfect love casts out fear. For fear has to do with punishment (κόλασιν, a form of κόλασις), and whoever fears has not been perfected in love.10 Another possible translation of δέσμιος is captive, a word much more attune with the language of love: I, Paul, the captive of Christ Jesus and I…the captive by means of the Lord. So, while Paul’s many incarcerations may have informed his word choice somewhat, and its usage here may even allude to those incarcerations in part, it seems prudent to keep an open mind that Paul may have intended to describe an intimate relationship with our Lord and Savior Jesus Christ; namely, as his loving and beloved captive.

Paul continued: ὑπὲρ ὑμῶν τῶν ἐθνῶν, on behalf of you Gentiles (or “for your sake, the nations”). The Lord said of Saul (aka Paul): he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of (ὑπὲρ) my name.11

Ephesians 3:2 continued: εἴ γε, assuming that, ἠκούσατε, you have heard. The verb ἠκούσατε is a form of ἀκούω in the indicative mood, “a statement of fact.” I’m wondering if that prompted the note (2) in the NET:

If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

One might expect the verb of the protasis (“if”-clause) to be in the subjunctive mood and the apodosis (“then”-clause) to be in the indicative mood (John 12:32 ESV):

And I, when I am lifted up from the earth, will draw all people to myself.

Here the verb of the protasis (“if”-clause) ὑψωθῶ, I am lifted up (e.g., crucified), is a form of ὑψόω in the subjunctive mood. The conjunction ἐὰν was translated when, I assume, to keep the English reader from stumbling over whether Jesus was questioning at that moment if his crucifixion would actually take place. The verb of the apodosis (“then”-clause) ἑλκύσω, I…will draw, is a form of ἑλκύω in the future tense (e.g., something He will do after ὑψωθῶ becomes actual) and the indicative mood. This makes some sense: The apodosis (“then”-clause), consequent clause, becomes factual in a true conditional statement once the protasis (“if”-clause), antecedent, becomes actual. The logical argument goes something like this:

Jesus said: “If I am crucified, then I will draw all to Myself.” Jesus was crucified. Therefore He will draw all to Himself.

The note (2) in the NET indicated that the translators understood Paul to be saying: if indeed you have heard of the stewardship of God’s grace that was given to me for you,12 then I ask you not to lose heart because of what I am suffering for you, which is your glory.13 The logical argument would go something like this:

If you have heard of the stewardship of God’s grace that was given to me for you, then I ask you not to lose heart because of what I am suffering for you. You have heard of the stewardship of God’s grace that was given to me for you. Therefore I ask you not to lose heart because of what I am suffering for you.

It sounds true enough on its surface, until I consider its inverse.

If you have [not] heard of the stewardship of God’s grace that was given to me for you, then I [do not] ask you not to lose heart because of what I am suffering for you. You have [not] heard of the stewardship of God’s grace that was given to me for you. Therefore I [do not] ask you not to lose heart because of what I am suffering for you.

This argument doesn’t reflect the attitude of the one who wrote: I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome.14 The principle of charity practically demands assuming that, the ESV translation of εἴ γε, or something similar to keep Paul’s discourse more self-contained and less obtuse. He had a tendency, however, to use an indicative verb in the protasis (“if”-clause), antecedent, of a conditional statement (Galatians 5:15 ESV).

But if you bite (δάκνετε, a form of δάκνω in the indicative mood) and devour (κατεσθίετε, a form of κατεσθίω in the indicative mood) one another, watch out that you are not consumed by one another.

And here the verb ἀναλωθῆτε, you are consumed, in the apodosis (“then”-clause), consequent, is a form of ἀναλίσκω in the aorist tense and the subjunctive mood. So, the rather obvious form of the conditional statement accomplishes two things simultaneously: It affirms the truism—If you bite and devour one another, then you will be consumed by one another—even as it conveys Paul’s assessment of the Galatians’ relative position within the logical flow of that conditional statement: that they are currently biting and devouring one another though they have not yet consumed one another. And that, to the original point of the note in the NET in Ephesians, probably also indicates that Paul “assumed” most, if not all of his readers, have heard of the stewardship of God’s grace that was given to me for you.

The Greek continues: τὴν οἰκονομίαν, of the stewardship, τῆς χάριτος τοῦ θεοῦ, of God’s grace, τῆς δοθείσης, that was given, μοι, to me, εἰς ὑμᾶς, for you. While it is certainly meaningful and appropriate to translate τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, of God’s grace that was given to me for you, I wonder, in the light of the Hiphil stem in Hebrew, especially its usage in Exodus 24:12—so that you may teach them15—whether of God’s grace that was given by means of me into (or, unto) you is also appropriate.

Paul continued: [ὅτι], how, κατὰ ἀποκάλυψιν, by revelation, ἐγνωρίσθη μοι, was made known to me, τὸ μυστήριον, the mystery, καθὼς, as, προέγραψα, I have written, ἐν ὀλίγῳ, briefly. This latter clause refers back to Ephesians 2.

The Greek continues: πρὸς ὃ, which this, δύνασθε ἀναγινώσκοντες, you can read, νοῆσαι to perceive, τὴν σύνεσιν μου, my insight, ἐν τῷ μυστηρίῳ, into the mystery, τοῦ Χριστοῦ, of Christ, ὃ ἑτέραις γενεαῖς, which in other generations (or “which to other generations”), οὐκ ἐγνωρίσθη, was not made known, τοῖς υἱοῖς τῶν ἀνθρώπων, to the sons of men, ὡς νῦν ἀπεκαλύφθη, as now has been revealed, τοῖς ἁγίοις ἀποστόλοις αὐτοῦ, to his holy apostles (or “by means of his holy apostles”), καὶ προφήταις, and prophets, ἐν πνεύματι, by the Spirit, εἶναι, This mystery is that (literally, “to become”), τὰ ἔθνη συγκληρονόμα, the Gentiles are fellow heirs (or “the nations, fellow heirs”), καὶ σύσσωμα, members of the same body (or “and of the same body”), καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ, and partakers of the promise in Christ Jesus (or “and partakers of the promise by means of Christ Jesus”), διὰ τοῦ εὐαγγελίου, through the gospel.

And Jesus came and said to them [the eleven disciples] after his crucifixion and resurrection (Matthew 28:18-20a ESV):

All authority in heaven and on earth has been given to me [Table]. Go therefore and make disciples of (μαθητεύσατε, a form of μαθητεύω) all nations (πάντα τὰ ἔθνη), baptizing them in the name of the Father and of the Son and of the Holy Spirit [Table], teaching (διδάσκοντες, a present participle of διδάσκω) them to observe all that I have commanded you [Table].

The direct object of the verb μαθητεύσατε, make disciples of, a 2nd person plural form of μαθητεύω in the imperative mood (e.g., “you must make disciples of”) is πάντα τὰ ἔθνη (literally “all the nations”) in the accusative case. This is an ambitious project, sometimes called replacement theology: “the Christian Church has fully and permanently replaced Israel in God’s plan.” If one means that he might create in himself one new man (ἕνα καινὸν ἄνθρωπον) in place of the two, so making peace [Table], and might reconcile us both to God in one body through the cross, thereby killing the hostility16 by the term Christian Church, the idea is not without merit, apart from being a singularly catty, if not an altogether anti-Jewish, way for a former Gentile to express the revelation of this mystery.

The only true replacement theology is that your old self (τὸν παλαιὸν ἄνθρωπον; “the old human”), which belongs to your former manner of life and is corrupt through deceitful desires,17 is replaced by the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.18 As Paul (circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless [Table]19) wrote (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

The truth to be hearing with faith20 is ( Ephesians 3:1-6 EXP18):

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.

So, I’m understanding verse 6 as the conclusion of Paul’s introduction of his purpose as the captive of Christ Jesus: By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations, to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel. And behold, Jesus promised, I am with you always, to the end of the age.21

Tables comparing Ephesians 3:2, 3 and 3:5, 6 in the KJV and NET follow.

Ephesians 3:2, 3 (NET)

Ephesians 3:2, 3 (KJV)
if indeed you have heard of the stewardship of God’s grace that was given to me for you, If ye have heard of the dispensation of the grace of God which is given me to you-ward:

Ephesians 3:2 (NET Parallel Greek)

Ephesians 3:2 (Stephanus Textus Receptus)

Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας
that by revelation the mystery was made known to me, as I wrote before briefly. How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Ephesians 3:3 (NET Parallel Greek)

Ephesians 3:3 (Stephanus Textus Receptus)

Ephesians 3:3 (Byzantine Majority Text)
[ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω

Ephesians 3:5, 6 (NET)

Ephesians 3:5, 6 (KJV)
(which was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit), Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

Ephesians 3:5 (NET Parallel Greek)

Ephesians 3:5 (Stephanus Textus Receptus)

Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι
namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:6 (NET Parallel Greek)

Ephesians 3:6 (Stephanus Textus Receptus)

Ephesians 3:6 (Byzantine Majority Text)
εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου

1 Galatians 3:2b (ESV)

3 The NET parallel Greek text and NA28 had ἐγνωρίσθη here, a 3rd person singular form of γνωρίζω in the passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωρισεν (KJV: he made known) in the active voice.

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

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

7 The NET parallel Greek text and NA28 had Ἰησοῦ following Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.

8 “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions) on Resources for Learning New Testament Greek online. The noun κυρίῳ is a form of κύριος in the dative case.

9 Ephesians 4:1a (ESV)

10 1 John 4:18 (ESV)

11 Acts 9:15, 16 (ESV)

12 Ephesians 3:2 (NET)

13 Ephesians 3:13b (NET) Table

14 Romans 1:14, 15 (ESV)

15 Exodus 24:12b (NET) Table

16 Ephesians 2:15b, 16 (ESV)

17 Ephesians 4:22b (ESV)

18 Ephesians 4:24b (ESV)

19 Philippians 3:5, 6 (ESV)

20 Galatians 3:2b (ESV)

21 Matthew 28:20b (ESV) Table

Exploration, Part 17

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I want to continue hearing with faith1 the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 2:17-22 ESV).

And he2 came and preached peace to you who were far off and peace to those who were near [Table]. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God [Table], built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord [Table]. In him you also are being built together into a dwelling place for God by the Spirit.

The Greek is: καὶ ἐλθὼν, And he came, εὐηγγελίσατο εἰρήνην, and preached peace, ὑμῖν τοῖς μακρὰν, to you who were far off, καὶ εἰρήνην τοῖς ἐγγύς, and peace to those who were near. The second instance of εἰρήνην is absent from the Byzantine Majority Text. If I adopt Maurice Robinson’s “view,” that the “Byzantine Priority…was the one that was considered the text from which the other text types or clusters derived over time,” I get: “And He came and preached peace to you, those far off (τοῖς μακρὰν) and those near (καὶ τοῖς ἐγγύς).”

And one of the scribes came up and heard Jesus and the Sadducees disputing with one another, and seeing that he answered them well, asked him (Mark 12:28-34 ESV):

“Which commandment is the most important of all?” Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one [Table]. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’3 [Table]. The second is this: ‘You shall love your neighbor as yourself.’4 There is no other commandment greater than these.” And the scribe said to him, “You are right, Teacher (καλῶς, διδάσκαλε). You have truly said that he is one, and there is no other besides him. And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices” [Table]. And when Jesus saw that he answered wisely, he said to him, “You are not far (οὐ μακρὰν) from the kingdom of God.” And after that no one dared to ask him any more questions.

Earlier in the 2nd chapter of his letter to the Ephesians, Paul applied the concept far off to the Gentiles by means of the flesh, those called foreskin, and the concept near to those called the circumcision (by means of flesh made by hand).

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world [Table]. But now by means of Christ Jesus you, who at any time are far off (μακρὰν), have come into existence near at hand (ἐγγὺς) by means of Christ’s bloodshed.5

He recognized, however, that the more significant measure of far off and near was one’s affinity for the Word (Romans 10:5-13 ESV).

For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them6 [Table]. But the righteousness based on faith says, “Do not say in your heart,7 ‘Who will ascend into heaven?’”8 (that is, to bring Christ down) “or ‘Who will descend into the abyss?’”9 (that is, to bring Christ up from the dead). But what does it say? “The word is near (ἐγγύς) you, in your mouth and in your heart”10 (that is, the word of faith that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone (πᾶς) who calls on the name of the Lord will be saved.”11

One’s starting position as Gentile or Jew has little direct impact upon one’s affinity for the Word: So Jesus said to the Jews who had believed him,12 John wrote. These were those called the circumcision (by means of flesh made by hand). Not only that, they were those who had believed Jesus. The Greek words translated who had believed are τοὺς πεπιστευκότας, a participle of πιστεύω in the perfect tense.

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect…Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.13

In other words, their faith was in full operation as Jesus’ spoke with them. Their status seems as near as anyone could imagine. Now consider their affinity for the Word as Jesus questions the value of their own estimations of their status (John 8:31-33 ESV):

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]

Jesus described how one is born from above: abide in my word. He looked forward to the cross, and beyond the cross to Pentecost when the Holy Spirit would reside in them, after He had created the one new man. No, I don’t imagine that the Jews who had believed him (and continued in that faith) understood all of this at that particular moment. But the duplicity of their answer demonstrates that they realized He wasn’t talking about political freedom: We are offspring of Abraham and have never been enslaved to anyone. The Roman occupation of Israel was not quite the same expression of the Lord’s anger as the Babylonian conquest and captivity of Judah (2 Kings 24:20-25:26), but were they not Jews? Did they not chafe under Roman rule? Did they not hope for a Messiah to liberate them from it?

Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin.”14 He was blunt and direct, and translating ὁ ποιῶν, the nominative present participle of ποιέω in the active voice, who practices corrupts and dilutes his meaning: “that everyone (πᾶς) who does (ὁ ποιῶν) sin the sin slave (τὴν ἁμαρτίαν δοῦλος) is.” What is born of the flesh is flesh, and what is born of the Spirit is spirit, Jesus said to Nicodemus. Do not be amazed that I said to you, ‘You must all be born from above.’15 The “sin slave” is synonymous with your old self (τὸν παλαιὸν ἄνθρωπον, e.g., the old human), which belongs to your former manner of life and is corrupt through deceitful desires.16 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away (περιελεῖν, a form of περιαιρέω) sins.17

The slave does not remain in the house forever,18 Jesus continued. In other words, “the sin slave,” your old self, the old human does not have eternal life, not now, not ever, never. But, the son remains forever.19 The Son has eternal life: So if the Son sets you free, you will be free indeed.20 How? “If you abide in my word…you will know the truth, and the truth will set you free.”21

Then the Truth began to address the difference between being offspring of Abraham (σπέρμα Ἀβραάμ) in the flesh and having Abraham as a father by means of the Spirit (John 8:37, 38 ESV).

I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. I speak of what I have seen with my Father, and you do what you have heard from your father” [Table].

The Jews who had believed him22 caught the drift of Jesus’ words, even as they rejected their truth: They answered him, “Abraham is our father.”23 So Jesus put a very fine point on the meaning of having Abraham as a father (John 8:39b-41a ESV).

Jesus said to them, “If you were Abraham’s children, you would be doing the works Abraham did [Table], but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. You are doing the works your father did” [Table].

This is an opportune moment to reconsider the words Jesus spoke that the Jews who had believed him heard with faith (John 8:21b-30 ESV).

“I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.” So the Jews said, “Will he kill himself, since he says, ‘Where I am going, you cannot come’?” He said24 to them, “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.” So they said to him, “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning. I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him” [Table]. They did not understand that he had been speaking to them about the Father. So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me [Table]. And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him” [Table]. As he was saying these things (Ταῦτα), many believed in him.

You are from below; I am from above; You are of this world; I am not of this world, were some of the words the Jews who had believed him heard when they believed. Their defensive response to Jesus indicates that they grasped his meaning, at least in part (John 8:41b ESV).

They said to him, “We were not born of sexual immorality. We have one Father—even God” [Table].

So Jesus explained what it means to be born of God (John 8:42 ESV).

Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me [Table].

Then He explained what it means to be from below, of this world (John 8:43-47 ESV).

Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do (θέλετε ποιεῖν; literally “you want to do”) your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies [Table]. But because I tell the truth, you do not believe me. Which one of you convicts me of sin? If I tell the truth, why do you not believe me? [Table] Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.”

In other words, though they might be considered near as Jews, their lack of affinity for the Word of God demonstrates how far off they actually were. This is the unbridgeable distance that makes the nearness of the circumcised relative to Gentiles relatively insignificant: For He, He is our peace: who has made the both one25 (Romans 3:9-12 ESV):

What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one”26 [Table].

The “sin slave,” your old self (τὸν παλαιὸν ἄνθρωπον, e.g., the old human), which belongs to your former manner of life and is corrupt through deceitful desires27 is persistent in its defense of itself, hell-bent to kick against the goads.

Out of the night that covers me,
     Black as the pit from pole to pole,
I thank whatever gods may be
     For my unconquerable soul.

In the fell clutch of circumstance
     I have not winced nor cried aloud.
Under the bludgeonings of chance
     My head is bloody, but unbowed.

Beyond this place of wrath and tears
     Looms but the Horror of the shade,
And yet the menace of the years
     Finds and shall find me unafraid.

It matters not how strait the gate,
     How charged with punishments the scroll,
I am the master of my fate,
     I am the captain of my soul.28

“Who then can be saved?” Jesus’ astonished disciples exclaimed after He described the difficulty of entering the kingdom of heaven. But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”29 “And I, when I am lifted up from the earth, will draw all people to myself.”30 And they have conquered [the great dragon…that ancient serpent, who is called the devil and Satan, the deceiver of the whole world31] by the blood of the Lamb and by the word of their testimony, for they loved not their lives (τὴν ψυχὴν αὐτῶν) even unto death.32

Translating τὴν ψυχὴν αὐτῶν their lives focuses too much attention on the flesh. Let’s not use the devil’s abuse of God’s children as the key to interpreting Jesus’ words. Only αὐτῶν is plural: they loved not their soul—“the sin slave,” your old self (τὸν παλαιὸν ἄνθρωπον, e.g., the old human), which belongs to your former manner of life and is corrupt through deceitful desires33—even unto death. As Jesus said (John 12:25 ESV):

Whoever loves his life (τὴν ψυχὴν αὐτοῦ; literally “his soul from below, of this world”) loses it, and whoever hates his life (τὴν ψυχὴν αὐτοῦ; literally “his soul from below”) in this world will keep it for eternal life [Table].

Ephesians 2:18 and 2:19 continued: ὅτι δι᾿ αὐτοῦ, For through him, ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι, we both have access (or “we have access, the both,”), ἐν ἑνὶ πνεύματι, in one Spirit (or “by means of one Spirit”), πρὸς τὸν πατέρα, to the Father. Αρα οὖν, So then, οὐκέτι, no longer, ἐστὲ ξένοι καὶ πάροικοι, you are strangers and aliens (or “are you strangers and aliens”), ἀλλὰ ἐστὲ, but you are, συμπολῖται τῶν ἁγίων, fellow citizens with the saints (or “fellow-citizens of the holy”), καὶ οἰκεῖοι, and members of the household, τοῦ θεοῦ, of God. In other words you are: the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.34

Thus far the truth to be hearing with faith35 is: And he came and preached peace to you who were far off and peace to those who were near. For through him we have access, the both, by means of one Spirit to the Father. So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God, Ἐποικοδομηθέντες, built (or “having been built”), ἐπὶ τῷ θεμελίῳ, on the foundation (or “by means of the foundation”), τῶν ἀποστόλων καὶ προφητῶν, of the apostles and prophets, ὄντος, being, ἀκρογωνιαίου, the cornerstone, αὐτοῦ, himself, Χριστοῦ Ἰησοῦ, Christ Jesus, ἐν ᾧ, in whom (or “by means of whom”), πᾶσα οἰκοδομὴ, the whole structure, συναρμολογουμένη, being joined together, αὔξει εἰς ναὸν ἅγιον, grows into a holy temple, ἐν κυρίῳ, in the Lord (or “by means of the Lord”); ἐν ᾧ καὶ, In him also (or “By means of whom also”), ὑμεῖς συνοικοδομεῖσθε, you are being built together, εἰς κατοικητήριον τοῦ θεοῦ, into a dwelling place for God (or “into a dwelling-place of God,” or “into God’s dwelling-place”), ἐν πνεύματι, by the Spirit (or “by means of the Spirit”).

To review Ephesians 2, consider first the multiplexed truths of the dative case (Ephesians 2:1-3 EXP14):

By means of (in)…

To…
And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,36 and a new self, created after the likeness of God in true righteousness and holiness37) are dead (ὄντας νεκροὺς; or “being dead”) by means of your trespasses and sins [Table] by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest [Table]. And you (a new self, created after the likeness of God in true righteousness and holiness38) are dead (ὄντας νεκροὺς; or “being dead”) to your trespasses and sins [Table] by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest [Table].

But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus [Table]. For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift [Table], not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we may walk.39

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world [Table]. But now by means of Christ Jesus you, who at any time [by means of the flesh, by means of that time] are far off, have come into existence near at hand by means of Christ’s bloodshed.40

For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas in order that He might create by means of himself the two into one new human, making peace [Table], and might reconcile the both by means of one body to God (by means of God) through the cross, having killed the hostility by means of Him.41

The truth to be hearing with faith42 is (Ephesians 2:17-22 EXP17):

And he came and preached peace to you who were far off and peace to those who were near [Table]. For through him we have access, the both, by means of one Spirit to the Father. So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Tables comparing John 8:21 and 8:23 in the KJV and NET follow.

John 8:21 (NET)

John 8:21 (KJV)
Then Jesus said to them again, “I am going away, and you will look for me but will die in your sin. Where I am going you cannot come.” Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

John 8:21 (NET Parallel Greek)

John 8:21 (Stephanus Textus Receptus)

John 8:21 (Byzantine Majority Text)
Εἶπεν οὖν πάλιν αὐτοῖς· ἐγὼ ὑπάγω καὶ ζητήσετε με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν ειπεν ουν παλιν αυτοις ο ιησους εγω υπαγω και ζητησετε με και εν τη αμαρτια υμων αποθανεισθε οπου εγω υπαγω υμεις ου δυνασθε ελθειν ειπεν ουν παλιν αυτοις ο ιησους εγω υπαγω και ζητησετε με και εν τη αμαρτια υμων αποθανεισθε οπου εγω υπαγω υμεις ου δυνασθε ελθειν

John 8:23 (NET)

John 8:23 (KJV)
Jesus replied, “You people are from below; I am from above. You people are from this world; I am not from this world. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.

John 8:23 (NET Parallel Greek)

John 8:23 (Stephanus Textus Receptus)

John 8:23 (Byzantine Majority Text)
καὶ ἔλεγεν αὐτοῖς· ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου και ειπεν αυτοις υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ του κοσμου τουτου εστε εγω ουκ ειμι εκ του κοσμου τουτου και ειπεν αυτοις υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ του κοσμου τουτου εστε εγω ουκ ειμι εκ του κοσμου τουτου

1 Galatians 3:2b (ESV)

2 But now by means of Christ Jesus you, who at any time are far off, have come into existence near at hand by means of Christ’s bloodshed (Ephesians 2:13 EXP15).

3 See Atonement, Part 5 and The Day of the Lord, Part 8 for tables comparing the Greek of Jesus’ quotation to that of the Septuagint.

4 See The Day of the Lord, Part 8 for a table comparing the Greek of Jesus’ quotation to that of the Septuagint.

5 Ephesians 2:11-13 EXP15

6 See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

7 See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

8 See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

9 See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

10 See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

11 See Romans, Part 38 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

12 John 8:31a (ESV)

14 John 8:34 (ESV)

15 John 3:6, 7 (NET)

16 Ephesians 4:22b (ESV)

17 Hebrews 10:11 (ESV)

18 John 8:35a (ESV)

19 John 8:35b (ESV)

20 John 8:36 (ESV)

21 John 8:31b, 32 (ESV)

22 John 8:31a (ESV)

23 John 8:39a (ESV) Table

25 Ephesians 2:14a (EXP16) Detail 1, Detail 2

26 See Hannah’s Prayer, Part 1 for a detailed consideration of Paul’s quotation/allusion.

27 Ephesians 4:22b (ESV)

29 Matthew 19:25b, 26 (ESV) Table

30 John 12:32 (ESV)

31 Revelation 12:9 (ESV) Table

32 Revelation 12:11 (ESV)

33 Ephesians 4:22b (ESV)

34 Ephesians 4:24b (ESV)

35 Galatians 3:2b (ESV)

36 Ephesians 4:22b (ESV)

37 Ephesians 4:24b (ESV)

38 Ephesians 4:24b (ESV)

39 Ephesians 2:4-10 (EXP14)

40 Ephesians 2:11-13 (EXP15)

41 Ephesians 2:14-16 (EXP16)

42 Galatians 3:2b (ESV)

Exploration, Part 12

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I was asked to compare the “translation” from the previous essay side-by-side with the ESV.

Galatians 5:25-6:5 (ESV/EXP11)

Galatians 5:25-6:5 (ESV)

(Links refer back to the rationale for this particular understanding of the Greek text.)

(Links refer to differences in the Greek of the received and critical texts.)

Since we live by the Spirit, by the Spirit also we may keep in step; we may not become conceited, provoking one another by envying one another.

Brothers, even if anyone is caught in any transgression, you, the spiritual, must restore such as this in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. One another’s burdens you must bear, and so you will fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. But each one must test his own work, and then unto himself alone he will have reason to boast, and not unto the other. For each his own load will have to bear.

If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another.

Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ [Table]. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load.

Having begun by the Spirit1…by hearing with faith…2

…are you now being perfected by the flesh?3

These few changes are more congenial to walking and living by the Spirit by hearing with faith. The ESV translation as is could encourage one to continue his foolish attempt to be perfected by the flesh. The dead giveaway was having Paul encourage the foolish one to have reason to boast (τὸ καύχημα)…in himself (εἰς ἑαυτὸν). Jesus would not approve.4 And Paul wrote to foolish Galatians: But far be it from me to boast (καυχᾶσθαι, a form of καυχάομαι) except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.5

I’m reminded of Jesus’ words to the man from whom He had cast out the Legion of demons: Go home to your friends and tell (ἀπάγγειλον, an imperative form of ἀπαγγέλλω) them how much the Lord has done6 for you, and how he has had mercy on you.7 It helps highlight the difference between telling what the Lord has done in and through me and boasting about what the Lord has done in and through me: The former remains cognizant of the truth: We are unworthy servants; we have only done what was our duty.8 The latter does not. Consider how Paul told what the Lord had done in and through him (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

…to the praise of his glorious grace…

Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful in Christ Jesus:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places [Table], even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved [Table].9

The Greek is: Παῦλος, Paul, ἀπόστολος Χριστοῦ Ἰησοῦ, apostle of Christ Jesus, διὰ θελήματος θεοῦ, by the will of God, τοῖς ἁγίοις, To the saints, τοῖς οὖσιν, who are, [ἐν Ἐφέσῳ], in Ephesus, καὶ πιστοῖς, and…faithful, ἐν Χριστῷ Ἰησοῦ, in (or, “by means of”) Christ Jesus. The adjective Χριστῷ is in the dative case.

The dative is the case of the indirect object, or may also indicate the means by which something is done.10

Paul continued: χάρις ὑμῖν, Grace to you, καὶ εἰρήνη, and peace, ἀπὸ θεοῦ πατρὸς ἡμῶν, from God our Father, καὶ κυρίου Ἰησοῦ Χριστοῦ, and…Lord Jesus Christ. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ, the Blessed God and Father, τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, of our Lord Jesus Christ, ὁ εὐλογήσας ἡμᾶς, who has blessed us, ἐν πάσῃ εὐλογίᾳ πνευματικῇ, with every spiritual blessing (or, “by means of every spiritual blessing” or “benefit”), ἐν τοῖς ἐπουρανίοις, in the heavenly places, ἐν Χριστῷ, in Christ (or “by means of Christ”).

The Greek continued: καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ, even as he chose us in him (or, “by means of Him”), πρὸ καταβολῆς κόσμου, before the foundation of the world, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους, that we should be holy and blameless (literally, “to be us, holy and blameless”), κατενώπιον αὐτοῦ ἐν ἀγάπῃ, before him. In love (or, “before Him by means of love”).

Paul wrote elsewhere how this love renders one holy and blameless (Romans 13:8-10 ESV):

Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself” [Table]. Love (ἀγάπη) does no wrong to a neighbor; therefore love (ἀγάπη) is the fulfilling of the law.

And he identified the source of this love (Galatians 5:22a ESV):

But the fruit (καρπὸς; e.g., “result”) of the Spirit is love (ἀγάπη)…

He also expounded on this love that is the result of the indwelling Holy Spirit of God (1 Corinthians 13:4-13 ESV):

Love (ἀγάπη) is patient and kind; love (ἀγάπη) does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.

Love (ἀγάπη) never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away [Table]. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away [Table]. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways [Table]. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

So now faith, hope, and love (ἀγάπη) abide, these three; but the greatest of these is love (ἀγάπη).

The love which renders one holy and blameless is not achieved by being perfected by the flesh but by hearing with faith. Paul continued: προορίσας ἡμᾶς, he predestined us, εἰς υἱοθεσίαν, for adoption as sons, διὰ Ἰησοῦ Χριστοῦ, through Jesus Christ, εἰς αὐτόν, to himself (literally, “to Him”), κατὰ τὴν εὐδοκίαν, according to the purpose, τοῦ θελήματος αὐτοῦ, of his will, εἰς ἔπαινον, to the praise (or, “unto praise”), δόξης τῆς χάριτος αὐτοῦ, of his glorious grace, ἧς ἐχαρίτωσεν ἡμᾶς, with which he has blessed us (or, “which has blessed us”), ἐν τῷ ἠγαπημένῳ, in the Beloved (or “by means of the Beloved”).

I’m here in Ephesians ostensibly because he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace11 serves as a rebuttal of sorts to the contention that and then his reason to boast will be in himself alone12 is an appropriate translation of καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει. Granted, once I hear εἰς ἑαυτὸν μόνον as a matter of private boasting, “unto himself alone,” rather than boasting about himself, even in himself alone rings true. But the bookend—καὶ οὐκ εἰς τὸν ἕτερον, and not in his neighbor13—is rendered unintelligible. Boasting privately within my neighbor is a ventriloquist act that has never even occurred to me to attempt, though boasting about myself, or the work of God in and through me, unto my neighbor is well within the purview of my potential offenses.

Now that I am here, however, Paul’s letter To the saints who are in Ephesus14 is a treasure trove of truth to be hearing with faith: Not only did he call them the saints (τοῖς ἁγίοις), he described them as faithful by means of Christ Jesus (ἐν Χριστῷ Ἰησοῦ).

You are severed from Christ, you who would be justified by the law (ἐν νόμῳ; “by means of law”); you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus (ἐν…Χριστῷ |Ἰησοῦ|; “by means of Christ Jesus”) neither circumcision nor uncircumcision counts for anything, but only faith (πίστις) working through love.15

Hearing the dative case in Paul’s writing as “by means of,” more often than not, is probably a necessary step in overcoming every attempt at being perfected by the flesh.16 The truth to be hearing with faith is: Paul, apostle of Christ Jesus by the will of God: To the saints who are in Ephesus, and faithful by means of Christ Jesus: Grace to you and peace from God our Father and Lord Jesus Christ. The blessed God and Father of our Lord Jesus Christ, who has blessed us by means of every spiritual blessing in the heavenly places by means of Christ, even as he chose us by means of him before the foundation of the world to be us, holy and blameless before him by means of love: he predestined us for adoption as sons through Jesus Christ to Him according to the purpose of his will unto praise of his glorious grace which has blessed us by means of the Beloved.

…to unite all things in Christ…

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace [Table], which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in Christ, things in heaven and things on earth in him [Table].17

Paul continued: Ἐν ᾧ, In him (literally, “In whom” or “By means of whom”), ἔχομεν τὴν ἀπολύτρωσιν, we have redemption, διὰ τοῦ αἵματος αὐτοῦ, through his blood (e.g., “bloodshed”), τὴν ἄφεσιν τῶν παραπτωμάτων, the forgiveness of…trespasses, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ, according to the riches of his grace, ἧς ἐπερίσσευσεν εἰς ἡμᾶς, which he lavished upon us, ἐν πάσῃ σοφίᾳ καὶ φρονήσει, in all wisdom and insight (or, “by means of all wisdom and insight”).

The Greek continues: γνωρίσας ἡμῖν, making known to us (or, “by means of us”), τὸ μυστήριον τοῦ θελήματος αὐτοῦ, the mystery of his will, κατὰ τὴν εὐδοκίαν αὐτοῦ, according to his purpose, ἣν προέθετο ἐν αὐτῷ, which he set forth in Christ (or, “by means of Christ”; literally, “Him”), εἰς οἰκονομίαν, as a plan (or, “for stewardship”), τοῦ πληρώματος τῶν καιρῶν, for the fullness of time (literally, “of the fulfilling of the ages”), ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, to unite all things in Christ (literally, “to gather together in one the whole by means of the Christ”), τὰ ἐπὶ τοῖς οὐρανοῖς, things in heaven (literally, “those in the heavens”), καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ, and things (or, “those”) on “the” earth in him (or, “by means of Him”).

The truth to be hearing with faith continued: By means of whom we have redemption through his bloodshed, the forgiveness of trespasses according to the riches of his grace which he lavished upon us by means of all wisdom and insight, making known by means of us the mystery of his will according to his purpose which he set forth by means of Him for stewardship of the fulfilling of the ages: to gather together in one the whole by means of the Christ, those in the heavens and those on the earth by means of Him. As Jesus promised, And I, when I am lifted up from the earth, will draw all (πάντας, a form of πᾶς)…to myself.18

…to the praise of his glory…

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory [Table]. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who19 is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.20

Paul continued: Ἐν ᾧ καὶ, In him (literally, “In whom also” or “By means of whom also”), ἐκληρώθημεν, we have obtained an inheritance, προορισθέντες, having been predestined, κατὰ πρόθεσιν, according to the purpose, τοῦ τὰ πάντα ἐνεργοῦντος, of him who all things works (or “of Him who the whole works”), κατὰ τὴν βουλὴν, according to the counsel, τοῦ θελήματος αὐτοῦ, of his will, εἰς τὸ εἶναι ἡμᾶς, so that we who “are,” εἰς ἔπαινον δόξης αὐτοῦ, “unto” praise of his glory, τοὺς προηλπικότας ἐν τῷ Χριστῷ, were first to hope in Christ (or “by means of Christ”). Ἐν ᾧ καὶ, In him…also (Literally, “in whom also” or “By means of whom also”), ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, you heard the word of truth, (τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, the gospel of your salvation) ἐν ᾧ καὶ πιστεύσαντες, and believed in him (Literally, “in whom also believed” or “by means of whom also believed”) ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, were sealed with the promised Holy Spirit (literally, “you were sealed with the Spirit” or “by means of the Spirit of the promise of the holy” or “by means of the Holy [One]”), ὅ ἐστιν ἀρραβὼν, who is the guarantee, τῆς κληρονομίας ἡμῶν, of our inheritance, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, until we acquire possession of it (literally, “for redemption of possession”), εἰς ἔπαινον τῆς δόξης αὐτοῦ, “unto” praise of his glory.

Or do you not know that your body is a temple of the Holy Spirit within you, Paul wrote elsewhere, whom you have from God? You are not your own, for you were bought with a price [Table].21 Peter may have expressed our inheritance “for redemption of possession” more clearly (1 Peter 2:8b-10 ESV):

They stumble because they disobey (ἀπειθοῦντες, a present participle of ἀπειθέω; e.g., “disbelieve, doubt”) the word, as they were destined to do (Romans 11:11-24; cf. 11:23).

But you are a chosen race, a royal priesthood, a holy nation, a people for (εἰς) his own possession (περιποίησιν, an accusative form of περιποίησις), that you may proclaim the excellencies (τὰς ἀρετὰς) of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.

The inheritance of the priesthood was stated clearly in the law:

Masoretic Text

Septuagint

Deuteronomy 10:8, 9 (Tanakh)

Deuteronomy 10:8, 9 (NET)

Deuteronomy 10:8, 9 (NETS)

Deuteronomy 10:8, 9 (English Elpenor)
At that time HaShem separated the tribe of Levi, to bear the ark of the covenant of HaShem, to stand before HaShem to minister unto Him, and to bless in His name, unto this day. At that time the Lord set apart the tribe of Levi to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings in his name, as they do to this very day. At that time the Lord set apart the tribe of Leui to carry the ark of the covenant of the Lord, to stand before the Lord to minister and to pray in his name, to this day. At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand near before the Lord, to minister and bless in his name to this day.
Wherefore Levi hath no portion nor inheritance (וְנַֽחֲלָ֖ה) with his brethren; HaShem is his inheritance (נַֽחֲלָת֔וֹ), according as HaShem thy G-d spoke unto him.– Therefore Levi has no allotment or inheritance (naḥălâ, ונחלה) among his brothers; the Lord is his inheritance (naḥălâ, נחלתו) just as the Lord your God told him. Therefore, for the Leuites there is not a part or allotment (κλῆρος) among their brothers; the Lord himself is his allotment (κλῆρος), as he said to him.) Therefore the Levites have no part nor inheritance (κλῆρος) among their brethren; the Lord himself [is] their inheritance (κλῆρος), as he said to them.

And so I assume that the inheritance of this royal priesthood—an inheritance (κληρονομίαν, another form of κληρονομία) that is imperishable, undefiled, and unfading, kept in heaven for you,22 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time23—is God the Father, God the Son through God the indwelling Holy Spirit rather than some unspecified it which we acquire possession of.

…all who hate me love death.

As I worked on this essay I watched Lars von Trier’s Melancholia again, drawn to it as irresistibly as Justine (Kirsten Dunst) is drawn out of her sister’s house to bathe naked in the reflected light of the giant planet on a collision course with earth. Claire (Charlotte Gainsbourg), Justine’s sister, follows Justine at a distance and becomes our window into her amorous affection for impending death.

Justine had rejected her husband Michael (Alexander Skarsgård) from their bridal bed, only to wander off and rape Tim (Brady Corbet) in the sand trap on her brother-in-law’s golf course, still wearing her wedding dress. And Claire’s voyeuristic presence at Justine’s tryst with the planet Melancholia reminds us of her failure to engage her depressed sister in an imitation of life; namely, her attempt to put Justine in a bath before eating a favorite meal—meatloaf she had specially prepared—a gesture which Justine also rejected: “It tastes like ashes.”

And I was again reminded of Lars von Trier’s uncanny ability to dramatize biblical themes. The speaker of the headline of this section—all who hate me love death24—is God:

Masoretic Text

Septuagint

Proverbs 8:1 (Tanakh/KJV)

Proverbs 8:1 (NET)

Proverbs 8:1 (NETS)

Proverbs 8:1 (English Elpenor)
Doth not wisdom (חָכְמָ֥ה) cry? and understanding put forth her voice? Does not wisdom (ḥāḵmâ, חכמה) call out? Does not understanding raise her voice? You will proclaim wisdom (σοφίαν) in order that prudence may be obedient to you; Thou shalt proclaim wisdom (σοφίαν), that understanding may be obedient to thee.

Though the Masoretic text and Septuagint differ somewhat in their interpretations of the original Hebrew, Paul made the connection (1 Corinthians 1:20-25 ESV):

Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom (σοφίαν, a form of σοφία) of the world? [Table] For since, in the wisdom (σοφίᾳ, another form of σοφία) of God, the world did not know God through wisdom (σοφίας, another form of σοφία), it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom (σοφίαν, a form of σοφία), but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles [Table], but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom (σοφίαν, a form of σοφία) of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men [Table].

In the fictional world of Lars von Trier’s Melancholia there was no salvation from death or the love of death. As Justine said:

The earth is evil. We don’t need to grieve for it…Nobody will miss it…All I know is, life on earth is evil…I know we’re alone…Life is only on earth—and not for long.

Justine’s hatred of God doesn’t manifest in particularly overt or aggressive ways. She is a fictional character. Jesus is not drawing her to Himself with the infinite gravity of All authority in heaven and on earth.25 There is nothing for her to resist. She simply states her hatred calmly: “I know we’re alone.” Still, as writer and director of Melancholia, Mr. von Trier grounded Justine in the here and now. Her mother Gaby (Charlotte Rampling) reveals much of Justine’s nurturing in an impromptu and unwilling wedding toast:

Yes, I wasn’t at the church. I don’t believe in marriage. Claire, who I’ve always taken for a sensible girl, you’ve arranged a spectacular party: Till death do us part and forever and ever, Justine and Michael. I just have one thing to say: enjoy it while it lasts. I myself hate marriages…especially when they involve some of my closest family members.

And Justine’s erratic behavior bears some resemblance to the contemporary woman whose quest for self-possession both entitles her to share herself with whomever whenever she chooses and prohibits her from being possessed by another, man or God. Her father Dexter (John Hurt) has no words to say beyond his complaint about not wishing to complain about Gaby (which provoked Gaby’s outburst). Dexter will dance with his daughter and party with her but will not, or cannot, have a serious conversation with her about her concerns.

I understand Justine as an actor playing a role called happiness (unconvincingly) in a world that is ultimately absurd to her, a mindless concatenation of meaningless rituals: evil in a word, though even evil loses its potency when not held in opposition to the goodness and graciousness, love in a word, of God. She only comes to life, as it were, only comes into her own true self as death overwhelms all (well, everyone except for her young nephew, to whom she lies shamelessly). We, however, live in a real world where death is ultimately defeated, where the goodness of God draws you to Himself to love and possess you through Jesus: the way, and the truth, and the life.26

The truth to be hearing with faith is: By means of whom also we have obtained an inheritance, having been predestined of Him who the whole works according to the counsel of his will, so that we who are unto praise of his glory were first to hope by means of Christ. By means of whom also you heard the word of truth, the gospel of your salvation, by means of whom also believed; you were sealed by means of the Spirit of the promise by means of the holy [One] who is the guarantee of our inheritance for redemption of possession unto praise of his glory.

I may be getting carried away with the “by means of” aspect of Paul’s use of the dative case. But I would prefer to praise the Lord too much, rather than too little, for his salvation, not falling back into the temptation of being perfected by the flesh. Paul made it abundantly clear here that the Lord’s purpose in saving me was unto praise of his glory. His salvation is good. I will perceive that goodness and will praise Him for it because that is his purpose. And I’ll continue to study Ephesians to know more truth to be hearing with faith.

According to a note (29) Peter quoted from Hosea 1:6, 9 and 2:23. Tables comparing the Greek of Peter’s quotation to that of the Septuagint follow.

1 Peter 2:10b (NET Parallel Greek)

Hosea 1:6b (Septuagint BLB)

Hosea 1:6b (Septuagint Elpenor)
οὐκ ἠλεημένοι Οὐκ-ἠλεημένη Οὐκ-ἠλεημένη

1 Peter 2:10b (NET)

Hosea 1:6b (NETS)

Hosea 1:6b (English Elpenor)
shown no mercy Not Pitied Unpitied

1 Peter 2:10a (NET Parallel Greek)

Hosea 1:9b (Septuagint BLB)

Hosea 1:9b (Septuagint Elpenor)
οὐ λαὸς Οὐ-λαόσ-μου Οὐ-λαός-μου

1 Peter 2:10a (NET)

Hosea 1:9b (NETS)

Hosea 1:9b (English Elpenor)
not a people Not My People Not my people

1 Peter 2:10 (NET Parallel Greek)

Hosea 2:23b (Septuagint BLB) Table

Hosea 2:23b (Septuagint Elpenor)
οὐ λαὸς νῦν δὲ λαὸς θεοῦ…οὐκ ἠλεημένοι νῦν δὲ ἐλεηθέντες καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ–μου λαός μου εἶ σύ καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ–μου λαός μου εἰ σύ

1 Peter 2:10 (NET)

Hosea 2:23b (NETS)

Hosea 2:23b (English Elpenor)
not a people, but now you are God’s people… shown no mercy, but now you have received mercy And I will have pity on Not Pitied, and I will say to Not My People, “You are my people,” and will love her that was not loved, and will say to that which was not my people, Thou art my people;

Tables comparing Hosea 1:6; 1:9; Deuteronomy 10:8; 10:9; Proverbs 8:36 and 8:1 in the Tanakh, KJV and NET, and tables comparing the Greek of Hosea 1:6; 1:9; Deuteronomy 10:8; 10:9; Proverbs 8:36 and 8:1 in the Septuagint (BLB and Elpenor), and tables comparing Mark 5:19; Ephesians 1:14 and 1 Peter 1:4 in the KJV and NET follow.

Hosea 1:6 (Tanakh)

Hosea 1:6 (KJV)

Hosea 1:6 (NET)
And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. She conceived again and gave birth to a daughter. Then the Lord said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity on the nation of Israel. For I will certainly not forgive their guilt.

Hosea 1:6 (Septuagint BLB)

Hosea 1:6 (Septuagint Elpenor)
καὶ συνέλαβεν ἔτι καὶ ἔτεκεν θυγατέρα καὶ εἶπεν αὐτῷ κάλεσον τὸ ὄνομα αὐτῆς Οὐκ-ἠλεημένη διότι οὐ μὴ προσθήσω ἔτι ἐλεῆσαι τὸν οἶκον τοῦ Ισραηλ ἀλλ᾽ ἢ ἀντιτασσόμενος ἀντιτάξομαι αὐτοῖς καὶ συνέλαβεν ἔτι καὶ ἔτεκε θυγατέρα, καὶ εἶπεν αὐτῷ· κάλεσον τὸ ὄνομα αὐτῆς, Οὐκ-ἠλεημένη, διότι οὐ μὴ προσθήσω ἔτι ἐλεῆσαι τὸν οἶκον ᾿Ισραήλ, ἀλλ᾿ ἢ ἀντιτασσόμενος ἀντιτάξομαι αὐτοῖς

Hosea 1:6 (NETS)

Hosea 1:6 (English Elpenor)
And she conceived again and bore a daughter. And he said to him, “Call her name Not Pitied, for I will no longer have pity on the house of Israel, but setting myself in opposition, I will oppose them. And she conceived again, and bore a daughter. And he said to him, Call her name, Unpitied: for I will no more have mercy on the house of Israel, but will surely set myself in array against them.

Hosea 1:9 (Tanakh)

Hosea 1:9 (KJV)

Hosea 1:9 (NET)
Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. Then the Lord said: “Name him ‘Not My People’ (Lo-Ammi) because you are not my people, and I am not your God.

Hosea 1:9 (Septuagint BLB)

Hosea 1:9 (Septuagint Elpenor)
καὶ εἶπεν κάλεσον τὸ ὄνομα αὐτοῦ Οὐ-λαόσ-μου διότι ὑμεῖς οὐ λαός μου καὶ ἐγὼ οὔκ εἰμι ὑμῶν καὶ εἶπε· κάλεσον τὸ ὄνομα αὐτοῦ Οὐ-λαός-μου, διότι ὑμεῖς οὐ λαός μου, καὶ ἐγώ οὐκ εἰμὶ ὑμῶν

Hosea 1:9 (NETS)

Hosea 1:9 (English Elpenor)
And he said, “Call his name Not My People, for you are not my people and I am not your ‘I am.’” And he said, Call his name, Not my people: for ye are not my people, and I am not your [God].

Deuteronomy 10:8 (Tanakh)

Deuteronomy 10:8 (KJV)

Deuteronomy 10:8 (NET)
At that time HaShem separated the tribe of Levi, to bear the ark of the covenant of HaShem, to stand before HaShem to minister unto Him, and to bless in His name, unto this day. At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day. At that time the Lord set apart the tribe of Levi to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings in his name, as they do to this very day.

Deuteronomy 10:8 (Septuagint BLB)

Deuteronomy 10:8 (Septuagint Elpenor)
ἐν ἐκείνῳ τῷ καιρῷ διέστειλεν κύριος τὴν φυλὴν τὴν Λευι αἴρειν τὴν κιβωτὸν τῆς διαθήκης κυρίου παρεστάναι ἔναντι κυρίου λειτουργεῖν καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ ἕως τῆς ἡμέρας ταύτης ἐν ἐκείνῳ τῷ καιρῷ διέστειλε Κύριος τὴν φυλὴν τὴν Λευὶ αἴρειν τὴν κιβωτὸν τῆς διαθήκης Κυρίου, παρεστάναι ἔναντι Κυρίου, λειτουργεῖν καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ ἕως τῆς ἡμέρας ταύτης

Deuteronomy 10:8 (NETS)

Deuteronomy 10:8 (English Elpenor)
At that time the Lord set apart the tribe of Leui to carry the ark of the covenant of the Lord, to stand before the Lord to minister and to pray in his name, to this day. At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand near before the Lord, to minister and bless in his name to this day.

Deuteronomy 10:9 (Tanakh)

Deuteronomy 10:9 (KJV)

Deuteronomy 10:9 (NET)
Wherefore Levi hath no portion nor inheritance with his brethren; HaShem is his inheritance, according as HaShem thy G-d spoke unto him.– Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him. Therefore Levi has no allotment or inheritance among his brothers; the Lord is his inheritance just as the Lord your God told him.

Deuteronomy 10:9 (Septuagint BLB)

Deuteronomy 10:9 (Septuagint Elpenor)
διὰ τοῦτο οὐκ ἔστιν τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν κύριος αὐτὸς κλῆρος αὐτοῦ καθὰ εἶπεν αὐτῷ διὰ τοῦτο οὐκ ἔστι τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν· Κύριος αὐτὸς κλῆρος αὐτοῦ, καθότι εἶπεν αὐτῷ

Deuteronomy 10:9 (NETS)

Deuteronomy 10:9 (English Elpenor)
Therefore, for the Leuites there is not a part or allotment among their brothers; the Lord himself is his allotment, as he said to him.) Therefore the Levites have no part nor inheritance among their brethren; the Lord himself [is] their inheritance, as he said to them.

Proverbs 8:36 (Tanakh)

Proverbs 8:36 (KJV)

Proverbs 8:36 (NET)
But he that sinneth against me wrongeth his own soul: all they that hate me love death. But he that sinneth against me wrongeth his own soul: all they that hate me love death. But the one who misses me brings harm to himself; all who hate me love death.”

Proverbs 8:36 (Septuagint BLB)

Proverbs 8:36 (Septuagint Elpenor)
οἱ δὲ εἰς ἐμὲ ἁμαρτάνοντες ἀσεβοῦσιν τὰς ἑαυτῶν ψυχάς καὶ οἱ μισοῦντές με ἀγαπῶσιν θάνατον οἱ δὲ ἁμαρτάνοντες εἰς ἐμὲ ἀσεβοῦσιν εἰς τὰ ἑαυτῶν ψυχάς, καὶ οἱ μισοῦντές με ἀγαπῶσι θάνατον

Proverbs 8:36 (NETS)

Proverbs 8:36 (English Elpenor)
But those who sin against me treat their own souls with impiety, and those who hate me love death. But they that sin against me act wickedly against their own souls: and they that hate me love death.

Proverbs 8:1 (Tanakh)

Proverbs 8:1 (KJV)

Proverbs 8:1 (NET)
Doth not wisdom cry? and understanding put forth her voice? Doth not wisdom cry? and understanding put forth her voice? Does not wisdom call out? Does not understanding raise her voice?

Proverbs 8:1 (Septuagint BLB)

Proverbs 8:1 (Septuagint Elpenor)
σὺ τὴν σοφίαν κηρύξεις ἵνα φρόνησίς σοι ὑπακούσῃ ΣΥ τὴν σοφίαν κηρύξεις, ἵνα φρόνησίς σοι ὑπακούσῃ

Proverbs 8:1 (NETS)

Proverbs 8:1 (English Elpenor)
You will proclaim wisdom in order that prudence may be obedient to you; Thou shalt proclaim wisdom, that understanding may be obedient to thee.

Mark 5:19 (NET)

Mark 5:19 (KJV)
But Jesus did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you.” Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

Mark 5:19 (NET Parallel Greek)

Mark 5:19 (Stephanus Textus Receptus)

Mark 5:19 (Byzantine Majority Text)
καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ· ὕπαγε εἰς τὸν οἶκον σου πρὸς τοὺς σοὺς καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριος σοι πεποίηκεν καὶ ἠλέησεν σε ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος εποιησεν και ηλεησεν σε ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος πεποιηκεν και ηλεησεν σε

Ephesians 1:14 (NET)

Ephesians 1:14 (KJV)
who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Ephesians 1:14 (NET Parallel Greek)

Ephesians 1:14 (Stephanus Textus Receptus)

Ephesians 1:14 (Byzantine Majority Text)
ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ ος εστιν αρραβων της κληρονομιας ημων εις απολυτρωσιν της περιποιησεως εις επαινον της δοξης αυτου ος εστιν αρραβων της κληρονομιας ημων εις απολυτρωσιν της περιποιησεως εις επαινον της δοξης αυτου

1 Peter 1:4 (NET)

1 Peter 1:4 (KJV)
that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

1 Peter 1:4 (NET Parallel Greek)

1 Peter 1:4 (Stephanus Textus Receptus)

1 Peter 1:4 (Byzantine Majority Text)
εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς εις κληρονομιαν αφθαρτον και αμιαντον και αμαραντον τετηρημενην εν ουρανοις εις ημας εις κληρονομιαν αφθαρτον και αμιαντον και αμαραντον τετηρημενην εν ουρανοις εις υμας

1 Galatians 3:3b (ESV)

2 Galatians 3:2c (ESV)

3 Galatians 3:3c (ESV)

5 Galatians 6:14 (ESV)

7 Mark 5:19 (ESV)

8 Luke 17:10b (ESV)

9 Ephesians 1:1-6 (ESV)

11 Ephesians 1:5, 6a (ESV) Table

12 Galatians 6:5b (ESV)

13 Galatians 6:5c (ESV)

14 Ephesians 1:1b (ESV)

15 Galatians 5:4-6 (ESV) This faith, πίστις, is another result, translated faithfulness, of the indwelling Holy Spirit.

16 Galatians 3:3c (ESV)

17 Ephesians 1:7-10 (ESV)

18 John 12:32 (ESV)

19 The NET parallel Greek text and NA28 had ὅ here, probably a form of the relative pronoun ὅς (rather than the article ὁ), where the Stephanus Textus Receptus and Byzantine Majority Text had ὅς (KJV: which).

20 Ephesians 1:11-14 (ESV)

21 1 Corinthians 6:19, 20a (ESV)

23 1 Peter 1:4, 5 (ESV)

24 Proverbs 8:36b (ESV)

25 Matthew 28:18b (ESV) Table

26 John 14:6b (ESV)

Keep Yourselves From Idols, Part 3

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In another essay I began to consider the genders of Greek pronouns in Ephesians 2:8-10 (ESV):

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

I was taught that faith, πίστεως, was excluded from the clause this is not your own doing because this, τοῦτο, is neuter and πίστεως is feminine. If that were true, however, it would exclude grace as well: Τῇ…χάριτι is also feminine. “In other words, both grace and faith would be your own doing…”1

My reasons for including grace in the clause this is not your own doing have nothing to do with the genders of Τῇ…χάριτι and τοῦτο, but with many other passages of Scripture and a not insignificant amount of personal experience.2

I began a New Testament survey of πίστεως to see if I could find other Scriptures that persuade “me that faith is of my own doing.” I’ll begin with the first occurrence of πίστεως I skipped accidentally in the previous essay (Acts 6:1-5 ESV):

Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said,3 “It is not right that we should give up preaching the word of God to serve tables. Therefore,4 brothers, pick out from among you seven men of good repute, full of the Spirit5 and of wisdom, whom we will appoint6 to this duty. But we will devote ourselves to prayer and to the ministry of the word.” And what they said pleased the whole gathering, and they chose Stephen, a man full7 of faith (πίστεως) and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch.

Here, men of good repute (μαρτυρουμένους, a passive form of μαρτυρέω) were further characterized as full of the Spirit (πλήρεις πνεύματος) and of wisdom (καὶ σοφίας).8 If any of you lacks wisdom (σοφίας, a form of σοφία), James wrote, let him ask God, who gives generously to all without9 reproach, and it will be given him.10 I have no way to gain wisdom from the Lord apart from the near continuous internal dialogue with his indwelling Spirit and his word. In fact, it is easiest to distinguish his Spirit from the clutter inside me when we are directly engaged with the Bible.

Stephen was full of faith (|πλήρης| πίστεως) and of the Holy Spirit (καὶ πνεύματος ἁγίου).11 Here, full of faith precedes and of the Holy Spirit. This is probably more to the point. Once the Lord’s wisdom began to penetrate the thickness of my disbelief (or my self-belief and self-reliance), once I began to see that it was kind of stupid to rely on my faith when his was available to me through his indwelling Spirit, there was no more question that faith is not [my] own doing; it is the gift of God.12

To persist in relying on my own faith once I have learned from Him (Matthew 11:28-30) would indicate a chafing at his yoke, a refusal to be led by his Spirit (Galatians 5:13-18). I would be relying still on my own love, patience, kindness, goodness, faithfulness, gentleness, and self-control, trying still to manufacture my own joy and peace. I would be striving still to have a righteousness of my own derived from the law, rather than relying on the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.13 It would indicate an arrogant refusal to enter his rest (Hebrews 4:7-13), once I have received his Holy Spirit and learned from Him.

But what about before? Was the faith that received his Holy Spirit initially mine in the sense that it originated with me? Or was it mine in the sense that it was given to me? Jesus described the Holy Spirit as the promise of the Father (Acts 1:4, 5 ESV):

And while staying with them [Jesus] ordered them not to depart from Jerusalem, but to wait for the promise of the Father (τὴν ἐπαγγελίαν τοῦ πατρὸς), which, he said, “you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

Not only was He God’s promise but you will be baptized with the Holy Spirit was a statement of fact according to Jesus. The Greek word translated you will be baptized was βαπτισθήσεσθε, a passive form of βαπτίζω in the indicative mood. The only requirements stated were not to depart from Jerusalem (ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι) and to wait (περιμένειν, an infinitive form of περιμένω). Granted, He spoke to the apostles whom he had chosen (Acts 1:1, 2 ESV).

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up,14 after he had given commands through the Holy Spirit to the apostles whom he had chosen.

Given the apostles’ obedience to Jesus’ commands, it seems reasonable to assume some kind of faith here, but whose? [H]e had given commands through the Holy Spirit to the apostles seems like an odd construction: ἐντειλάμενος, translated he had given commands (ESV), is a participle of ἐντέλλω in the middle voice:

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).

For example: “I am washing myself.” “I” is the subject of the sentence (performing the action of the verb) and yet “I” am also receiving the action of the verb. This is said to be in the “Middle Voice”. Many instances in the Greek are not this obvious and cannot be translated this literally.

Every form of ἐντέλλω that occurs in the New Testament is in the middle voice (see table below). None are in the active voice. In other words, such commands were meant to be obeyed with the authority and power of the one making them rather than that of those receiving them: τοῖς ἀποστόλοις is the indirect object, to the apostles, and finally, διὰ πνεύματος ἁγίου, through (or “by” or “in the midst of”) the Holy Spirit. It is a fairly expressive description of what it means to be in Christ.

So, I have the Holy Spirit of God acting on behalf of the apostles (dare I say, in the apostles?) to carry out Jesus’ commands even before He indwells the apostles. I want to consider another example of a form of ἐντέλλω for comparison (Acts 13:44-48 ESV).

The next Sabbath almost the whole city [of Pisidian Antioch] gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him [Table]. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles [Table]. For so the Lord has commanded us (ἐντέταλται ἡμῖν), saying,

“‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’”

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed [Table].

Paul and Barnabas quoted from Isaiah 49:6 (see table below).

Masoretic Text

Septuagint

Isaiah 49:6 (Tanakh/KJV)

Isaiah 49:6 (NET)

Isaiah 49:6 (NETS)

Isaiah 49:6 (English Elpenor)
And he said, It is a light thing (נָקֵ֨ל) that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. he says, “Is it too insignificant a task (qālal, נקל) for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.” And he said to me, “It is a great thing (μέγα) for you to be called my servant so that you may set up the tribes of Iakob and turn back the dispersion of Israel. See, I have made you a light of nations, that you may be for salvation to the end of the earth.” And he said to me, [It is] a great thing (μέγα) for thee to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

The part of this quotation Paul and Barnabas excluded, which was also excluded apparently from the Masoretic text and the NETS translation of the Septuagint, is quite telling: εἰς διαθήκην γένους, for the covenant of a race (English Elpenor), is only true of Jesus. Still, they were willing to quote the rest, which is also true of Jesus, under the heading: οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος, For so the Lord has commanded us (ESV). In other words, Paul and Barnabas recognized that the words of an ancient prophecy granted God’s authority and power to them to bring (or, be for) salvation to the ends of the earth.

The Lord said something similar to Ananias about Saul (aka Paul) (Acts 9:10-19a ESV).

Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” And the Lord said to him, “Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem [Table]. And here he has authority from the chief priests to bind all who call on your name.” But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of my name.” So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus15 who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.” And immediately something like16 scales fell from17 his eyes, and he regained his sight.18 Then he rose and was baptized; and taking food, he was strengthened [Table].

Ananias, unaware as yet that the Lord had already arrested Saul (Acts 9:3-9), was concerned about the authority (ἐξουσίαν, a form of ἐξουσία) Saul had received (Acts 9:1, 2) from the chief priests to bind all who call on [Jesus’] name.19 But the Lord informed him of the good works, which God prepared beforehand, that [Saul, aka Paul] should walk in them:20 he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.21

Now there were22 in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch,23 and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them” [Table]. Then after fasting and praying they laid their hands on them and sent them off.

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus [Table]. When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. When they had gone through the whole24 island as far as Paphos, they came upon a certain25 magician, a Jewish false prophet named Bar-Jesus.26

Now Paul27 and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, but they went on from Perga and came to Antioch in Pisidia.28

Here again, the Holy Spirit was instrumental in bringing Jesus’ words to Ananias to pass. There are two more issues I want to consider before concluding this essay. 

First, if I intend to take the middle voice of forms of ἐντέλλω seriously, I’m compelled to understand παρήγγειλεν αὐτοῖς in Acts 1:4, he ordered them (ESV), differently. The Greek word παρήγγειλεν is a form of παραγγέλλω: “to pass on a message, transmit a message, tell, communicate; to give orders, give a command, issue an order; to charge, command; to instruct, direct, order, advise; to summon (to appear), summon (to one’s help).” That Jesus “communicated to the apostles” what He was doing in and through them by his Holy Spirit honors both the middle voice of ἐντειλάμενος in Acts 1:2, he had given commands through the Holy Spirit to the apostles whom he had chosen (ESV), and Jesus’ saying: No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.29

Finally, I want to spend a few moments considering and as many as were appointed to eternal life believed:30 καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον.

Since ἐπίστευσαν is a 3rd person singular form of πιστεύω, a more accurate translation might be: and [he] believed, as many as were appointed to eternal life. In other words, an individual’s faith was credited to being among those who enjoyed the continuing effect31 of having been appointed to eternal life. The Greek word translated appointed was τεταγμένοι, a participle of the verb τάσσω in the perfect tense and middle and passive voices: “to appoint; to give orders to; to indicate by way of instruction; to ordain; to prescribe; to indicate as binding, indicate as a standard or rule” (middle meaning); “to be set in array; to be well ordered; to be appointed” (passive meaning). This corresponds quite accurately to Jesus’ saying: No one can come to me unless the Father who sent me draws him.32

But what of those who were not appointed to eternal life, were not drawn by the Father and did not believe? If I believe that they are eternally condemned I might be persuaded that their unbelief was their own choice. It’s a small step from there to believing that my faith was my own choice, perhaps even my own doing: Isn’t that the reason that I am saved and they are condemned?

For God so loved the world, that he gave his only Son, that whoever believes (ὁ πιστεύων) in him (εἰς αὐτὸν) should not perish but have eternal life [Table]…Whoever believes in him is not condemned,33 but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.34

If, on the other hand, I take Jesus at his word—And I, when I am lifted up from the earth, will draw all people to myself35—I begin to hear the temporal nature of the passive meaning of τεταγμένοι: “to be set in array; to be well ordered; to be appointed.” Not all appointments are scheduled for the same moment in time. God’s sequencing, God’s timing for his own purposes, may go a long way to helping me understand my question: “Why did He give me his own Holy Spirit then [as a twenty-something atheist stoner] and not when I was five?”36

I’ll pick this up in another essay. According to a note (180) in the NET, Paul and Barnabas alluded to Isaiah 42:6 and 49:6. Tables comparing the Greek of their allusion to that of the Septuagint follow.

Acts 13:47b (NET Parallel Greek)

Isaiah 42:6b (Septuagint BLB)

Isaiah 42:6b (Septuagint Elpenor)
τέθεικα σε εἰς φῶς ἐθνῶν ἔδωκά σε…εἰς φῶς ἐθνῶν ἔδωκά σε…εἰς φῶς ἐθνῶν

Acts 13:47b (NET)

Isaiah 42:6b (NETS)

Isaiah 42:6b (English Elpenor)
I have appointed you to be a light for the Gentiles I have given you…as a light to nations I have given thee…for a light of the Gentiles

What follows from Isaiah 49:6 seems more like a partial quotation than an allusion:

Acts 13:47b (NET Parallel Greek)

Isaiah 49:6b (Septuagint BLB)

Isaiah 49:6b (Septuagint Elpenor)
τέθεικα σε εἰς φῶς ἐθνῶν τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς τέθεικά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς

Acts 13:47b (NET)

Isaiah 49:6b (NETS)

Isaiah 49:6b (English Elpenor)
I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth. I have made you a light of nations, that you may be for salvation to the end of the earth. I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

The table mentioned above follows. I have added “[to]” before pronouns to remind myself that they are indirect objects in the dative case.

Forms of ἐντέλλω in the New Testament
Reference NET Parallel Greek ESV
Matthew 28:20 πάντα ὅσα ἐνετειλάμην ὑμῖν all that I have commanded [to] you
Matthew 17:9 ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς Jesus commanded [to] them
Matthew 19:7 ὑμῖν Μωϋσῆς ἐνετείλατο Moses command [to] one
Mark 10:3 ὑμῖν ἐνετείλατο Μωϋσῆς Moses command [to] you
Mark 13:34 τῷ θυρωρῷ ἐνετείλατο he…commands [to] the doorkeeper
John 8:5 |ἡμῖν| Μωϋσῆς ἐνετείλατο Moses commanded [to] us
John 14:31 |ἐνετείλατο| μοι ὁ πατήρ the Father has commanded [to] me
Hebrews 9:20 ἐνετείλατο πρὸς ὑμᾶς ὁ θεός God commanded for you
Hebrews 11:22 ἐνετείλατο gave directions
Acts 1:2 ἐντειλάμενος τοῖς ἀποστόλοις he had given commands…to the apostles
Matthew 4:6 τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται He will command [to] his angels
Luke 4:10 τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται He will command [to] his angels
John 15:14 ἐγὼ ἐντέλλομαι ὑμῖν I command [to] you
John 15:17 ἐντέλλομαι ὑμῖν I command [to] you
Acts 13:47 ἐντέταλται ἡμῖν ὁ κύριος the Lord has commanded [to] us

Tables comparing Isaiah 42:6 and 49:6 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 42:6 and 49:6 in the Septuagint (BLB and Elpenor), and tables comparing Acts 6:2, 3; 6:5; James 1:5; Acts 1:2; 9:17, 18; 13:1 and 13:6 in the NET and KJV follow.

Isaiah 42:6 (Tanakh)

Isaiah 42:6 (KJV)

Isaiah 42:6 (NET)
I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; “I, the Lord, officially commission you; I take hold of your hand. I protect you and make you a covenant mediator for people and a light to the nations,

Isaiah 42:6 (Septuagint BLB)

Isaiah 42:6 (Septuagint Elpenor)
ἐγὼ κύριος ὁ θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε καὶ ἔδωκά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν ἐγὼ Κύριος ὁ Θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν

Isaiah 42:6 (NETS)

Isaiah 42:6 (English Elpenor)
I, the Lord God, have called you in righteousness, and I will take hold of your hand and strengthen you; I have given you as a covenant to a race, as a light to nations, I the Lord God have called thee in righteousness, and will hold thine hand, and will strengthen thee: and I have given thee for the covenant of a race, for a light of the Gentiles:

Isaiah 49:6 (Tanakh)

Isaiah 49:6 (KJV)

Isaiah 49:6 (NET)
And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. he says, “Is it too insignificant a task for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.”

Isaiah 49:6 (Septuagint BLB)

Isaiah 49:6 (Septuagint Elpenor)
καὶ εἶπέν μοι μέγα σοί ἐστιν τοῦ κληθῆναί σε παῖδά μου τοῦ στῆσαι τὰς φυλὰς Ιακωβ καὶ τὴν διασπορὰν τοῦ Ισραηλ ἐπιστρέψαι ἰδοὺ τέθεικά σε εἰς διαθήκην γένους εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς καὶ εἶπέ μοι· μέγα σοί ἐστι τοῦ κληθῆναί σε παῖδά μου τοῦ στῆσαι τὰς φυλὰς ᾿Ιακὼβ καὶ τὴν διασπορὰν τοῦ ᾿Ισραὴλ ἐπιστρέψαι· ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς

Isaiah 49:6 (NETS)

Isaiah 49:6 (English Elpenor)
And he said to me, “It is a great thing for you to be called my servant so that you may set up the tribes of Iakob and turn back the dispersion of Israel. See, I have made you a light of nations, that you may be for salvation to the end of the earth.” And he said to me, [It is] a great thing for thee to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given thee for the covenant of a race, for a light of the Gentiles, that thou shouldest be for salvation to the end of the earth.

Acts 6:2, 3 (NET)

Acts 6:2, 3 (KJV)
So the twelve called the whole group of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.

Acts 6:2 (NET Parallel Greek)

Acts 6:2 (Stephanus Textus Receptus)

Acts 6:2 (Byzantine Majority Text)
προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν· οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις προσκαλεσαμενοι δε οι δωδεκα το πληθος των μαθητων ειπον ουκ αρεστον εστιν ημας καταλειψαντας τον λογον του θεου διακονειν τραπεζαις προσκαλεσαμενοι δε οι δωδεκα το πληθος των μαθητων ειπον ουκ αρεστον εστιν ημας καταλειψαντας τον λογον του θεου διακονειν τραπεζαις
But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

Acts 6:3 (NET Parallel Greek)

Acts 6:3 (Stephanus Textus Receptus)

Acts 6:3 (Byzantine Majority Text)
ἐπισκέψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτά, πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης επισκεψασθε ουν αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος αγιου και σοφιας ους καταστησομεν επι της χρειας ταυτης επισκεψασθε ουν αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος αγιου και σοφιας ους καταστησωμεν επι της χρειας ταυτης

Acts 6:5 (NET)

Acts 6:5 (KJV)
The proposal pleased the entire group, so they chose Stephen, a man full of faith and of the Holy Spirit, with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism from Antioch. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:

Acts 6:5 (NET Parallel Greek)

Acts 6:5 (Stephanus Textus Receptus)

Acts 6:5 (Byzantine Majority Text)
καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους καὶ ἐξελέξαντο Στέφανον, ἄνδρα |πλήρης| πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα και ηρεσεν ο λογος ενωπιον παντος του πληθους και εξελεξαντο στεφανον ανδρα πληρη πιστεως και πνευματος αγιου και φιλιππον και προχορον και νικανορα και τιμωνα και παρμεναν και νικολαον προσηλυτον αντιοχεα και ηρεσεν ο λογος ενωπιον παντος του πληθους και εξελεξαντο στεφανον ανδρα πληρης πιστεως και πνευματος αγιου και φιλιππον και προχορον και νικανορα και τιμωνα και παρμεναν και νικολαον προσηλυτον αντιοχεα

James 1:5 (NET)

James 1:5 (KJV)
But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

James 1:5 (NET Parallel Greek)

James 1:5 (Stephanus Textus Receptus)

James 1:5 (Byzantine Majority Text)
Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος καὶ δοθήσεται αὐτῷ ει δε τις υμων λειπεται σοφιας αιτειτω παρα του διδοντος θεου πασιν απλως και μη ονειδιζοντος και δοθησεται αυτω ει δε τις υμων λειπεται σοφιας αιτειτω παρα του διδοντος θεου πασιν απλως και ουκ ονειδιζοντος και δοθησεται αυτω

Acts 1:2 (NET)

Acts 1:2 (KJV)
until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:

Acts 1:2 (NET Parallel Greek)

Acts 1:2 (Stephanus Textus Receptus)

Acts 1:2 (Byzantine Majority Text)
ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη αχρι ης ημερας εντειλαμενος τοις αποστολοις δια πνευματος αγιου ους εξελεξατο ανεληφθη αχρι ης ημερας εντειλαμενος τοις αποστολοις δια πνευματος αγιου ους εξελεξατο ανεληφθη

Acts 9:17, 18 (NET)

Acts 9:17, 18 (KJV)
So Ananias departed and entered the house, placed his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, has sent me so that you may see again and be filled with the Holy Spirit.” And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

Acts 9:17 (NET Parallel Greek)

Acts 9:17 (Stephanus Textus Receptus)<

Acts 9:17 (Byzantine Majority Text)
Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν καὶ ἐπιθεὶς ἐπ᾿ αὐτὸν τὰς χεῖρας εἶπεν· Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκεν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου απηλθεν δε ανανιας και εισηλθεν εις την οικιαν και επιθεις επ αυτον τας χειρας ειπεν σαουλ αδελφε ο κυριος απεσταλκεν με ιησους ο οφθεις σοι εν τη οδω η ηρχου οπως αναβλεψης και πλησθης πνευματος αγιου απηλθεν δε ανανιας και εισηλθεν εις την οικιαν και επιθεις επ αυτον τας χειρας ειπεν σαουλ αδελφε ο κυριος απεσταλκεν με ο οφθεις σοι εν τη οδω η ηρχου οπως αναβλεψης και πλησθης πνευματος αγιου
Immediately something like scales fell from his eyes, and he could see again. He got up and was baptized, And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

Acts 9:18 (NET Parallel Greek)

Acts 9:18 (Stephanus Textus Receptus)

Acts 9:18 (Byzantine Majority Text)
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψεν τε καὶ ἀναστὰς ἐβαπτίσθη και ευθεως απεπεσον απο των οφθαλμων αυτου ωσει λεπιδες ανεβλεψεν τε παραχρημα και αναστας εβαπτισθη και ευθεως απεπεσον απο των οφθαλμων αυτου ωσει λεπιδες ανεβλεψεν τε παραχρημα και αναστας εβαπτισθη

Acts 13:1 (NET)

Acts 13:1 (KJV)
Now there were these prophets and teachers in the church at Antioch: Barnabas, Simeon called Niger, Lucius the Cyrenian, Manaen (a close friend of Herod the tetrarch from childhood) and Saul. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

Acts 13:1 (NET Parallel Greek)

Acts 13:1 (Stephanus Textus Receptus)

Acts 13:1 (Byzantine Majority Text)
῏Ησαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρναβᾶς καὶ Συμεὼν ὁ καλούμενος Νίγερ καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν (τε Ἡρῴδου τοῦ τετραάρχου σύντροφος) καὶ Σαῦλος ησαν δε τινες εν αντιοχεια κατα την ουσαν εκκλησιαν προφηται και διδασκαλοι ο τε βαρναβας και συμεων ο καλουμενος νιγερ και λουκιος ο κυρηναιος μαναην τε ηρωδου του τετραρχου συντροφος και σαυλος ησαν δε τινες εν αντιοχεια κατα την ουσαν εκκλησιαν προφηται και διδασκαλοι ο τε βαρναβας και συμεων ο καλουμενος νιγερ και λουκιος ο κυρηναιος μαναην τε ηρωδου του τετραρχου συντροφος και σαυλος

Acts 13:6 (NET)

Acts 13:6 (KJV)
When they had crossed over the whole island as far as Paphos, they found a magician, a Jewish false prophet named Bar-Jesus, And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

Acts 13:6 (NET Parallel Greek)

Acts 13:6 (Stephanus Textus Receptus)

Acts 13:6 (Byzantine Majority Text)
Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα |Βαριησοῦ| διελθοντες δε την νησον αχρι παφου ευρον τινα μαγον ψευδοπροφητην ιουδαιον ω ονομα βαριησους διελθοντες δε την νησον αχρι παφου ευρον τινα μαγον ψευδοπροφητην ιουδαιον ω ονομα βαριησους

4 The NET parallel Greek text and NA28 had δέ (NET: But) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Wherefore).

5 The Stephanus Textus Receptus and Byzantine Majority Text had αγιου following Spirit (KJV: Holy Ghost). The NET parallel Greek text and NA28 did not.

7 The NET parallel Greek text, NA28 and Byzantine Majority Text had πλήρης, a masculine or feminine singular adjective in the nominative case here, where the Stephanus Textus Receptus had πληρη, a neuter plural adjective in the nominative or accusative case, or a masculine or feminine singular adjective in the accusative case. Faith (πίστεως) is feminine and Spirit (πνεύματος) is neuter.

8 Acts 6:3 (ESV)

10 James 1:5 (ESV)

11 Acts 6:5b (ESV)

12 Ephesians 2:8b (ESV) Table

13 Philippians 3:9b (NET)

14 The NET parallel Greek text and NA28 had ἀνελήμφθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεληφθη. These appear to be alternate spellings of the same part of speech.

17 The NET parallel Greek text and NA28 had ἀπέπεσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεπεσον. These appear to be alternate spellings of the same part of speech.

18 The Stephanus Textus Receptus and Byzantine Majority Text had παραχρημα (KJV: forthwith) here. The NET parallel Greek text and NA28 did not.

19 Acts 9:14 (ESV)

20 Ephesians 2:10b (ESV)

21 Acts 9:15b (ESV) Table

22 The Stephanus Textus Receptus and Byzantine Majority Text had τινες (KJV: certain) near the beginning of this clause. The NET parallel Greek text and NA28 did not.

23 The NET parallel Greek text and NA28 had τετραάρχου here, where the Stephanus Textus Receptus and Byzantine Majority Text had τετραρχου. These appear to be alternate spellings of the same part of speech.

25 The NET parallel Greek text and NA28 had ἄνδρα preceding a certain (NET: a magician). The Stephanus Textus Receptus and Byzantine Majority Text did not.

27 The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding Paul. The NET parallel Greek text and NA28 did not.

28 Acts 13:13, 14a (ESV) Table

29 John 15:15 (ESV)

30 Acts 13:48b (ESV) Table

31 “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.” From “Verb Tenses: Perfect Tense,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

32 John 6:44a (ESV) Table

34 John 3:16, 18 (ESV)

35 John 12:32 (ESV)

Christianity, Part 15

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There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ve begun to consider the second occurrence (1 Corinthians 14:5 ESV [Table]):

Now I want you all (πάντας ὑμᾶς) to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.

I wondered whether ὑμᾶς limited πάντας to men only (1 Corinthians 14:34, 35 ESV).

the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church [Table].

Various lines of reasoning made this particular limitation doubtful, but in so doing made the meaning of keep silent in the churches more difficult to decipher. I left off with the NET translators’ suggestion that 1 Corinthians 14:34-35 related:

…to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).2

The beginning of the next note (15) follows:

Some scholars have argued that vv. 34-35 should be excised from the text…because the Western witnesses…have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses.

This prompts me to consider this passage without the two verses in question (1 Corinthians 14:26-33, 36-40 ESV):

What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up [Table]. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints [Table],

Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized [Table]. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.

The first thing that stands out is that there is no mention of women keeping silent in the reprise of Paul’s discussion: So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.3 Chaim Bentorah recognized something in Paul’s description I, as a Gentile, could miss:

Paul is most likely referencing the beth midrash, where members of the congregation assemble after a time of prayer…an open forum where you discuss the Torah and Talmud. Women were allowed in this room in the first-century Christian synagogue/church.

These midrashes followed certain rules and customs to maintain focus on the Word of God…

Everyone expressed his or her opinions and thoughts. They would argue and debate and sometimes get downright nasty in their search for the truth.4

So, I can contrast Paul’s address to all (both men and women) as followers of Jesus—that all things should be done decently and in order—to “They would argue and debate and sometimes get downright nasty in their search for the truth.” Though ad hominem arguments are recognized as logical fallacies, anyone who has ever argued recognizes how effective they can be for “winning” an argument in the moment, irrespective of the truth. Moving verses 34 and 35 to the end of the chapter makes them much less strident (1 Corinthians 14:40, 34, 35 ESV).

But5 all things should be done decently and in order: the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.

Chaim Bentorah continued:

Paul is not saying women keep silent, but wives, anatta in Aramaic, keep silent. Big difference. They are to keep silent in the edita, ‘adah in its Semitic root. An ‘adah is loosely rendered as church, but as already mentioned, it is not a church as we know a church to be today. If Paul meant a church, he would have used the word qahal, which means “an assembly or congregation of people.” ‘Adah, however, is a legal term for a place where witnesses testify. This is a place where everyone is free to express what he or she has experienced and seen. It would be at a specific place and time. Hence, this is likely the first-century form of the beth midrash, where everyone can share their opinions and ideas as to the meaning behind a passage of Scripture. Women are to keep shetheq during this time. Yes, it can mean silent but shetheq has more of the idea of silence in the sense of not arguing a point, not rebuking, not calling someone a toad and blasting them out of the water.

This does not mean that women were not allowed to speak or teach others. They were just not allowed to rebuke their husbands in a public forum when discussing the Holy Scriptures.6

I’ll keep shetheq here regarding whether Paul wrote to the Corinthians in Greek or Aramaic, and simply be grateful for the insights into the traditions of the beth midrash and the Aramaic words of the Peshitta of 1 Corinthians 14. It matters very little to me in this instance whether Paul wrote in Aramaic or translators chose the words Mr. Bentorah explained some three centuries or more after Paul wrote in Greek. Since his letter records a transition from “the traditions he delivered to them, through spiritual gifts, to a still more excellent way,”7 the latter option offers an even better point through which to draw the trajectory of that transition.

It’s quite moving to consider that even as Paul pretended8 to know nothing among [them] except Jesus Christ and him crucified,9 he delivered the beth midrash, a revered tool of Jewish men of learning, to Gentiles and to women. And it is instructive that this old wineskin10 blew up in his face (or away from his face, as it were) into factions centered around preferred teachers (1 Corinthians 1:10-13; 3:4-7). I’m inclined to keep verses 34 and 35 at the end of the chapter because they seem to fit better there, and the NET translators’ defense of the earlier location was based upon an imaginary manuscript:

The very location of the verses in the Western tradition [e.g., “at the end of the material on church conduct”] argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text.11

Frankly, if I imagine a manuscript in which verses 34 and 35 are written in the margin of the text, it won’t be original and verses 34 and 35 won’t be penned by Paul. No such manuscript is extant apparently. And no extant manuscripts omit the verses. There are many other things to consider about these verses if that were one’s purpose. These have been sufficient to persuade me that Paul and the Holy Spirit didn’t intend to limit πάντας in I want you all to speak in tongues12 to men only.

Do Paul’s rhetorical questions limit πάντας?

Are all prophets?…Do all speak with tongues? Do all interpret?13

If Paul’s rhetorical questions with their anticipated negative answers constitute eternal truths, then they form an absolute, if unknown and effectively unknowable, limit to his desire for you all to speak in tongues, but even more to prophesy.14 That was the answer I have preferred: I don’t speak in tongues. As I worked on this essay, I was awakened early in the morning with an urgent prayer request so complicated I prayed, “I wish I could pray in tongues because all I’ve got to say is, Aghh!!”

If Paul’s rhetorical questions with their anticipated negative answers constitute a local assessment of current circumstances, then his desire may have been much stronger. For comparison consider Jesus’ answer to a very pointed question (Luke 13:23-30 ESV).

And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from’ [Table ]. Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ [Table] In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God [Table]. And behold, some are last who will be first, and some are first who will be last.”

One person asked a question but Jesus answered everyone: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able.15 Who are the many (πολλοί, a form of πολύς)? All who do not strive as hard as I do to enter through the narrow door. But that answer had a way of coming back on me: Do I really strive hard enough to be part of the few? Over time I began to understand that Jesus didn’t threaten the many to motivate the few to strive harder. He spoke the truth. So, is this an eternal truth?

Yes, addressed to the old self, which belongs to your former manner of life and is corrupt through deceitful desires.16 But it is also a local assessment of current circumstances so dismal it cries out to a God who so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. A God who did not send his Son into the world to condemn the world, but in order that the world might be saved through him.17 It cries out for a Savior, a Champion, who wrests salvation from the dominion of human will or exertion to establish it firmly in the dominion of God, who has mercy:18

Jesus said to [Thomas], “I am the way, and the truth, and the life. No one comes to the Father except through me.19

No one can come to me unless the Father who sent me draws him…20

This local assessment of then current circumstances is so dismal even I can begin to comprehend why a loving Savior sent by his loving Father would lay down his life willingly to complete (John 19:28-30) the work his father sent him to do (John 10:17, 18 ESV).

For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.

Once his Father’s work is completed this loving Savior promises with all the authority of God (John 12:32 ESV):

And I…will draw all people to myself.

That is the judgment of this world; that is how the ruler of this world [will] be cast out.21 For God has consigned all to disobedience, that he may have mercy on all.22 This tends to make me a bit more open-minded toward Paul’s desire for you all to speak in tongues, but even more to prophesy.23 Though I wouldn’t compare Paul’s will to God’s, the Holy Spirit did allow him to write it.

The final occurrence of πάντας in 1 Corinthians follows (1 Corinthians 15:21-25 ESV).

For as by a man came death, by a man has come also the resurrection of the dead [Table]. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.24 Then comes the end, when he delivers25 the kingdom to God the Father after destroying every rule and every authority and power [Table]. For he must reign until he has put all (πάντας) his enemies under his feet [Table].

I’m not inclined to argue any limitation to πάντας here. Paul made his position quite clear (1 Corinthians 15:26-28 ESV):

The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

According to a note (17) in the NET Paul quoted Psalm 8:6. A table comparing the Greek of that quotation in 1 Corinthians 15:27a to Psalm 8:6b in the Septuagint follows.

1 Corinthians 15:27a (NET Parallel Greek)

Psalm 8:6b (Septuagint BLB)

Psalm 8:7b (Septuagint Elpenor)
πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

1 Corinthians 15:27a (NET)

Psalm 8:7b (NETS)

Psalm 8:7b (English Elpenor)
he has put everything in subjection under his feet you subjected all under his feet thou hast put all things under his feet

The Greek words ὑπέταξεν and ὑπέταξας above are forms of ὑποτάσσω as are ὑποτασσέσθωσαν and υποτασσεσθαι in 1 Corinthians 14:34, translated should be in submission (ESV) and to be under obedience (KJV) respectively. The main difference is that the first two forms are in the active voice: “to subject, place under (someone’s authority); to place, place below (in a document); to subdue; to subordinate, subjugate; to bring under subjection.” This is the work of God. The second two forms are in the middle and passive voices: “to submit oneself: to be submissive; to become subject; to subject oneself; to be subjected; to be subordinated; to obey.” In other words, this is the response of godly women to the work of God. It is not something a husband, or any other man, does to a wife or can do in a wife.

The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians
Reference NET Parallel Greek ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5 θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

A table comparing Psalm 8:6 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 8:6 (8:7) in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 14:40 and 15:23 in the NET and KJV follow.

Psalm 8:6 (Tanakh)

Psalm 8:6 (KJV)

Psalm 8:6 (NET)
Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: you appoint them to rule over your creation; you have placed everything under their authority,

Psalm 8:6 (Septuagint BLB)

Psalm 8:7 (Septuagint Elpenor)
καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Psalm 8:7 (NETS)

Psalm 8:7 (English Elpenor)
And you set him over the works of your hands; you subjected all under his feet, and thou hast set him over the works of thy hands: thou hast put all things under his feet:

1 Corinthians 14:40 (NET)

1 Corinthians 14:40 (KJV)
And do everything in a decent and orderly manner. Let all things be done decently and in order.

1 Corinthians 14:40 (NET Parallel Greek)

1 Corinthians 14:40 (Stephanus Textus Receptus)

1 Corinthians 14:40 (Byzantine Majority Text)
πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω παντα ευσχημονως και κατα ταξιν γινεσθω παντα ευσχημονως και κατα ταξιν γινεσθω

1 Corinthians 15:23 (NET)

1 Corinthians 15:23 (KJV)
But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

1 Corinthians 15:23 (NET Parallel Greek)

1 Corinthians 15:23 (Stephanus Textus Receptus)

1 Corinthians 15:23 (Byzantine Majority Text)
῞Εκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι χριστου εν τη παρουσια αυτου εκαστος δε εν τω ιδιω ταγματι απαρχη χριστος επειτα οι του χριστου εν τη παρουσια αυτου

1 John 12:32 (ESV)

2 NET note 14

3 1 Corinthians 14:39 (ESV)

5 The NET parallel Greek text and NA28 had δὲ (NET: And) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

6 From “Contradiction: Women are to be silent in the church,” by Chaim Bentorah. It seems only fair to point out that none of this subtlety is apparent in an English translation of 1 Corinthians 14:34, 35 in The Original Aramaic New Testament in Plain English (An American Translation of the Aramaic New Testament), Translated by Rev. Glenn David Bauscher: Let your women be silent in the assemblies, for they are not allowed to speak, but to be in subjection, just as The Written Law also says. And if they wish to learn anything, let them ask their husbands in their homes, for it is a shame for women to speak in the assembly. Apart from a lexicon and a grammar I’m unable to form any independent opinion. See also 1 Corinthians 14 on The Holy Aramaic Scriptures online.

9 1 Corinthians 2:2b (ESV) Table

11 NET note 15

12 1 Corinthians 14:5a (ESV) Table

13 1 Corinthians 12:29b, 30b (ESV)

14 1 Corinthians 14:5a (ESV) Table

15 Luke 13:24 (ESV) Table

16 Ephesians 4:22b (ESV)

17 John 3:16, 17 (ESV) Table

18 Romans 9:16 (ESV) Table

19 John 14:6 (ESV)

20 John 6:44a (ESV) Table

21 John 12:31 (ESV)

22 Romans 11:32 (ESV)

23 1 Corinthians 14:5a (ESV) Table

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

25 The NET parallel Greek text and NA28 had παραδιδῷ in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω (KJV: he shall have delivered up) in the 2nd aorist tense.

Christianity, Part 14

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There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ve already spent significant time on the first occurrence. While I would enjoy continuing in chapter 7, it seems I would be more interested in the circumscribed will of the old man versus the freedom of choice of the new man than the meaning and usage of πάντας. So, I’ll move on to the next occurrence (1 Corinthians 14:5 ESV):

Now I want (θέλω) you all (πάντας ὑμᾶς) to speak in tongues, but even more to prophesy. The2 one who prophesies is greater than the one who speaks in tongues, unless someone interprets,3 so that the church may be built up.

The Greek word θέλω was translated I want here, I would (KJV) and I wish (NET). All are possible. The relative strength of Paul’s desire that all speak in tongues and prophesy, though known to Paul and the Holy Spirit, is a matter of interpretation for us. The Greek words translated you all were πάντας ὑμᾶς. So, does ὑμᾶς limit πάντας or intensify it to all y’all? First, I’ll consider ὑμᾶς as a limit (1 Corinthians 14:33b-40 ESV).

As in all the churches of the saints, the women4 should keep silent in the churches. For they are not permitted5 to speak, but6 should be in submission,7 as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman8 to speak in church.

Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command9 of the10 Lord. If anyone does not recognize this, he is not recognized.11 So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.

I want to contrast this immediately to Jesus’ word (Revelation 2:18-20 ESV):

“And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.

“‘I know your works, your love and faith and service and patient endurance, and that your latter12 works exceed the first. But13 I have this14 against you, that you tolerate15 that woman16 Jezebel, who calls17 herself a prophetess and is teaching18 and seducing my19 servants to practice sexual immorality and to eat food sacrificed to idols.

I can take this two different ways: I can wag my finger and say, “You see, that’s what happens when those women don’t keep silent in the churches.” Or, I can recognize that the fact that Jezebel is teaching in the church in Thyatira tends to falsify the statement: As in all the churches of the saints, the women20 should keep silent in the churches.21 I don’t know if the translators sought to bolster this argument or felt that the imperative σιγάτωσαν (a form of σιγάω), translated should keep silent, allowed for more logical wiggle room than ἐστιν, a 3rd person singular form of εἰμί in the indicative mood in the previous clause: For God is (ἐστιν) not a God of confusion but22 of peace.23

That God is not…of confusion but of peace As in all the churches of the saints, is not something that can be falsified by the actions or inaction of men or women or angels. So, rather than begin this discussion of women with a falsifiable and potentially falsified statement, I’m inclined to move the final clause of verse 33 back where the translators of the KJV had it—For God is not the author of confusion, but of peace, as in all churches of the saints24—back to where it probably belongs.

The Lord criticized the angel of the church in Thyatira: But I have this against you.25 The Greek word translated you here was σοῦ, a singular form of σύ. The verb ἀφεῖς in the next clause, translated You tolerate, is a 2nd person singular form of ἀφίημι. Likewise ἔας and ἐᾷς are 2nd person singular forms of ἐάω (KJV: thou sufferest). The Lord’s criticism seems to be, not about a woman teaching in the church in Thyatira (ἐν Θυατείροις ἐκκλησίας) but, about the content and effect of Jezebel’s teaching (Revelation 2:20b ESV):

…seducing my servants to practice sexual immorality and to eat food sacrificed to idols.

It prompted me to wonder what ἐν ταῖς ἐκκλησίαις (ESV: in the churches) meant in the instruction: the women should keep silent.26 The plural ταῖς ἐκκλησίαις helps me understand that the instruction does not mean that a woman must take a vow of silence from the moment she is called by Jesus until she dies, or for all eternity. It seems, rather, to designate a special place (1 Corinthians 14:35 ESV):

If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church (ἐν ἐκκλησίᾳ).

But even place may not be a truly meaningful understanding of ἐν ταῖς ἐκκλησίαις or ἐν ἐκκλησίᾳ (1 Corinthians 11:2-6 ESV):

Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you [Table]. But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ27 is God. Every man who prays (προσευχόμενος, a form of προσεύχομαι) or prophesies (προφητεύων, a form of προφητεύω) with his head covered dishonors his head, but every wife who prays (προσευχομένη, another form of προσεύχομαι) or prophesies (προφητεύουσα, another form of προφητεύω) with her head uncovered dishonors her head, since it is the same as if her head were shaven. For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.

The Greek word translated prophesy in—Now I want you all to speak in tongues, but even more to prophesy28— was προφητεύητε (another form of προφητεύω). So, here in the instruction above I find a wife, a woman, prophesying with her head covered (out loud? in the church?). Prior to writing this letter Paul had delivered (παρέδωκα, a form of παραδίδωμι) the traditions (τὰς παραδόσεις, a form of παράδοσις), i.e., of the Jews.

This instruction was preceded by a declaration of Paul’s practice of love (1 Corinthians 10:32-11:1 ESV).

Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved [Table]. Be imitators of me, as I am of Christ.

There are no observant Jews seeking the Lord Jesus at the church I attend. And Paul was quite clear at the end of his discussion about hair-covering (1 Corinthians 11:16 ESV):

If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.

The ESV translation, we have no such practice, is an accurate translation of ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν no matter how difficult that is to believe. Consider the Contemporary English Version for contrast (1 Corinthians 11:16 CEV):

This is how things are done in all of God’s churches, and this is why none of you should argue about what I have said.

Why spend so much time and effort explaining a tradition only to conclude that we have no such practice (συνήθειαν, a form of συνήθεια), nor do the churches of God? The explanation is found in the text of 1 Corinthians itself. Here, frozen in time, is a written record of Paul and the Corinthian church in transition from the traditions he delivered to them, through spiritual gifts, to a still more excellent way (1 Corinthians 12:27-31 ESV):

Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then29 gifts of healing, helping,30 administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher31 gifts.

And I will show you a still more excellent way.

So, Paul, as he wrote this letter, still thought that observing the tradition of wives covering their heads in church when praying or prophesying was a way to show love, the more excellent way, and a possible way to Give no offense (ἀπρόσκοποι, a form of ἀπρόσκοπος) to Jews.32 This concept of giving no offense, however, had its limits (Galatians 5:2-6 ESV):

Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

This clarifies the wife’s situation as well. If covering her head when praying or prophesying in church, she can question her own motives: Do I intend to show love and give no offense to the observant Jews seeking Christ in my congregation or do I seek to be justified by Jewish tradition? But what does it mean for the women who should keep silent in the churches?33

These women (γυναῖκες, a form of γυνή) should probably be understood as wives: If there is anything they desire to learn, let them ask their husbands at home.34 If any35 woman has a husband who is an unbeliever, and he36 consents to live with her, she should not divorce him,37 Paul had already written. Since this woman’s husband could not help her learn at home, should she expect more in the church than the silence of wives with husbands who know the Lord?

Consider the Lord’s response to the daughters of Zelophehad, the only women named in the census made for dividing the promised land (Numbers 27:1-7 ESV):

Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, “Our father died in the wilderness. He was not among the company of those who gathered themselves together against the LORD in the company of Korah, but died for his own sin. And he had no sons. Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers.”

Moses brought their case before the LORD. And the LORD said to Moses, “The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s brothers and transfer the inheritance of their father to them.

It’s probably worth noting that, though the names of the daughters of Zelophehad are memorialized, they argued their legal case in the name of their father. But it certainly established the precedent that women in special circumstances should expect special considerations. Since wives were praying and prophesying in the church, I feel the need to consider exactly what keep silent (σιγάτωσαν, a form of σιγάω) meant: “to say nothing, keep silent; to stop speaking, become silent, be silent; to keep secret, conceal.”

The teaching which precedes this instruction follows (1 Corinthians 14:26-33 ESV).

What then, brothers? When you come together, each one38 has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent (σιγάτω, another form of σιγάω) in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent (σιγάτω, another form of σιγάω). For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints,

To keep silent (σιγάτωσαν, a form of σιγάω) seems to mean exactly what it sounds like, reinforced by For they are not permitted to speak. A note (14) in the NET addressed this conundrum:

For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).

There is another footnote to consider which I’ll pick up in another essay. The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians
Reference NET Parallel Greek ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5 θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

Tables comparing Numbers 27:1; 27:2; 27:3; 27:4; 27:5; 27:6 and 27:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Numbers 27:1; 27:2; 27:3; 27:4 (27:3b); 27:5 (27:4); 27:6 (27:5) and 27:7 (27:6) in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 14:5; 14:33-35; 14:37, 38; Revelation 2:19, 20; 1 Corinthians 11:3; 11:5; 12:28; 12:31; 14:26 and 7:13 in the NET and KJV follow.

Numbers 27:1 (Tanakh)

Numbers 27:1 (KJV)

Numbers 27:1 (NET)
Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 27:1 (Septuagint BLB)

Numbers 27:1 (Septuagint Elpenor)
καὶ προσελθοῦσαι αἱ θυγατέρες Σαλπααδ υἱοῦ Οφερ υἱοῦ Γαλααδ υἱοῦ Μαχιρ τοῦ δήμου Μανασση τῶν υἱῶν Ιωσηφ καὶ ταῦτα τὰ ὀνόματα αὐτῶν Μαλα καὶ Νουα καὶ Εγλα καὶ Μελχα καὶ Θερσα ΚΑΙ προσελθοῦσαι αἱ θυγατέρες Σαλπαὰδ υἱοῦ ᾿Οφέρ, υἱοῦ Γαλαάδ, υἱοῦ Μαχίρ, τοῦ δήμου Μανασσῆ, τῶν υἱῶν ᾿Ιωσήφ (καὶ ταῦτα τὰ ὀνόματα αὐτῶν· Μααλὰ καὶ Νουὰ καὶ ᾿Εγλὰ καὶ Μελχὰ καὶ Θερσά)

Numbers 27:1 (NETS)

Numbers 27:1 (English Elpenor)
And when the daughters of Salpaad son of Hopher son of Galaad son of Machir of the division of Manasse of the sons of Ioseph came forward—and these were their names: Maala and Noua and Hegla and Melcha and Thersa— And the daughters of Salpaad the son of Opher, the son of Galaad, the son of Machir, of the tribe of Manasse, of the sons of Joseph, came near; and these were their names, Maala, and Nua, and Egla, and Melcha, and Thersa;

Numbers 27:2 (Tanakh)

Numbers 27:2 (KJV)

Numbers 27:2 (NET)
And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying: And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Numbers 27:2 (Septuagint BLB)

Numbers 27:2 (Septuagint Elpenor)
καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι Ελεαζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι ᾿Ελεάζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν

Numbers 27:2 (NETS)

Numbers 27:2 (English Elpenor)
and when they stood before Moyses and before Eleazar the priest and before the rulers and before all the congregation, at the door of the tent of witness, they said, and they stood before Moses, and before Eleazar the priest, and before the princes, and before all the congregation at the door of the tabernacle of witness, saying,

Numbers 27:3 (Tanakh)

Numbers 27:3 (KJV)

Numbers 27:3 (NET)
‘Our father died in the wilderness, and he was not among the company of them that gathered themselves together against HaShem in the company of Korah, but he died in his own sin; and he had no sons. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons. “Our father died in the wilderness, although he was not part of the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin, and he had no sons.

Numbers 27:3, 4 (Septuagint BLB)

Numbers 27:3 (Septuagint Elpenor)
ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι κυρίου ἐν τῇ συναγωγῇ Κορε ὅτι διὰ ἁμαρτίαν αὐτοῦ ἀπέθανεν καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ (4) μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ, καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι Κυρίου ἐν τῇ συναγωγῇ Κορέ, ὅτι δι’ ἁμαρτίαν αὐτοῦ ἀπέθανε, καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν

Numbers 27:3, 4 (NETS)

Numbers 27:3 (English Elpenor)
“Our father died in the wilderness, and he was not in the midst of the gathering that conspired against the Lord in the gathering of Kore, for he died for his sin, and he had no sons. (4) Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” Our father died in the wilderness, and he was not in the midst of the congregation that rebelled against the Lord in the gathering of Core; for he died for his own sin, and he had no sons. Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:4 (Tanakh)

Numbers 27:4 (KJV)

Numbers 27:4 (NET)
Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’ Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. Why should the name of our father be lost from among his family because he had no son? Give us a possession among the relatives of our father.”

Numbers 27:4 (Septuagint BLB)

Numbers 27:3b (Septuagint Elpenor)
μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν

Numbers 27:4 (NETS)

Numbers 27:3b (English Elpenor)
Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren.

Numbers 27:5 (Tanakh)

Numbers 27:5 (KJV)

Numbers 27:5 (NET)
And Moses brought their cause before HaShem. And Moses brought their cause before the LORD. So Moses brought their case before the Lord.

Numbers 27:5 (Septuagint BLB)

Numbers 27:4 (Septuagint Elpenor)
καὶ προσήγαγεν Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι κυρίου καὶ προσήγαγε Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι Κυρίου

Numbers 27:5 (NETS)

Numbers 27:4 (English Elpenor)
And Moyses brought their case before the Lord. And Moses brought their case before the Lord.

Numbers 27:6 (Tanakh)

Numbers 27:6 (KJV)

Numbers 27:6 (NET)
And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, The Lord said to Moses:

Numbers 27:6 (Septuagint BLB)

Numbers 27:5 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων

Numbers 27:6 (NETS)

Numbers 27:5 (English Elpenor)
And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,

Numbers 27:7 (Tanakh)

Numbers 27:7 (KJV)

Numbers 27:7 (NET)
‘The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. “The daughters of Zelophehad have a valid claim. You must indeed give them possession of an inheritance among their father’s relatives, and you must transfer the inheritance of their father to them.

Numbers 27:7 (Septuagint BLB)

Numbers 27:6 (Septuagint Elpenor)
ὀρθῶς θυγατέρες Σαλπααδ λελαλήκασιν δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς ὀρθῶς θυγατέρες Σαλπαὰδ λελαλήκασι· δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς

Numbers 27:7 (NETS)

Numbers 27:6 (English Elpenor)
Salpaad’s daughters have spoken correctly. You shall give to them as a gift a possession of inheritance in the midst of their father’s brothers, and you shall confer the allotment of their father on them. The daughters of Salpaad have spoken rightly: thou shalt surely give them a possession of inheritance in the midst of their father’s brethren, and thou shalt assign their father’s inheritance to them.

1 Corinthians 14:5 (NET)

1 Corinthians 14:5 (KJV)
I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

1 Corinthians 14:5 (NET Parallel Greek)

1 Corinthians 14:5 (Stephanus Textus Receptus)

1 Corinthians 14:5 (Byzantine Majority Text)
θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευη ινα η εκκλησια οικοδομην λαβη θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευει ινα η εκκλησια οικοδομην λαβη

1 Corinthians 14:33-35 (NET)

1 Corinthians 14:33-35 (KJV)
for God is not characterized by disorder but by peace. As in all the churches of the saints, For God is not the author of confusion, but of peace, as in all churches of the saints.

1 Corinthians 14:33 (NET Parallel Greek)

1 Corinthians 14:33 (Stephanus Textus Receptus)

1 Corinthians 14:33 (Byzantine Majority Text)
οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων ου γαρ εστιν ακαταστασιας ο θεος αλλ ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων ου γαρ εστιν ακαταστασιας ο θεος αλλα ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων
the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says. Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

1 Corinthians 14:34 (NET Parallel Greek)

1 Corinthians 14:34 (Stephanus Textus Receptus)

1 Corinthians 14:34 (Byzantine Majority Text)
αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει
If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

1 Corinthians 14:35 (NET Parallel Greek)

1 Corinthians 14:35 (Stephanus Textus Receptus)

1 Corinthians 14:35 (Byzantine Majority Text)
εἰ δέ τι |μαθεῖν| θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν

1 Corinthians 14:37, 38 (NET)

1 Corinthians 14:37, 38 (KJV)
If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

1 Corinthians 14:37 (NET Parallel Greek)

1 Corinthians 14:37 (Stephanus Textus Receptus)

1 Corinthians 14:37 (Byzantine Majority Text)
Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι του κυριου εισιν εντολαι ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι κυριου εισιν εντολαι
If someone does not recognize this, he is not recognized. But if any man be ignorant, let him be ignorant.

1 Corinthians 14:38 (NET Parallel Greek)

1 Corinthians 14:38 (Stephanus Textus Receptus)

1 Corinthians 14:38 (Byzantine Majority Text)
εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται ει δε τις αγνοει αγνοειτω ει δε τις αγνοει αγνοειτω

Revelation 2:19, 20 (NET)

Revelation 2:19, 20 (KJV)
‘I know your deeds: your love, faith, service, and steadfast endurance. In fact, your more recent deeds are greater than your earlier ones. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

Revelation 2:19 (NET Parallel Greek)

Revelation 2:19 (Stephanus Textus Receptus)

Revelation 2:19 (Byzantine Majority Text)
οἶδα σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων οιδα σου τα εργα και την αγαπην και την διακονιαν και την πιστιν και την υπομονην σου και τα εργα σου και τα εσχατα πλειονα των πρωτων οιδα σου τα εργα και την αγαπην και την πιστιν και την διακονιαν και την υπομονην σου και τα εργα σου τα εσχατα πλειονα των πρωτων
But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

Revelation 2:20 (NET Parallel Greek)

Revelation 2:20 (Stephanus Textus Receptus)

Revelation 2:20 (Byzantine Majority Text)
ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα αλλ εχω κατα σου ολιγα οτι εας την γυναικα ιεζαβηλ την λεγουσαν εαυτην προφητιν διδασκειν και πλανασθαι εμους δουλους πορνευσαι και ειδωλοθυτα φαγειν αλλ εχω κατα σου οτι αφεις την γυναικα σου ιεζαβελ η λεγει εαυτην προφητιν και διδασκει και πλανα τους εμους δουλους πορνευσαι και φαγειν ειδωλοθυτα

1 Corinthians 11:3 (NET)

1 Corinthians 11:3 (KJV)
But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

1 Corinthians 11:3 (NET Parallel Greek)

1 Corinthians 11:3 (Stephanus Textus Receptus)

1 Corinthians 11:3 (Byzantine Majority Text)
Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος

1 Corinthians 11:5 (NET)

1 Corinthians 11:5 (KJV)
But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

1 Corinthians 11:5 (NET Parallel Greek)

1 Corinthians 11:5 (Stephanus Textus Receptus)

1 Corinthians 11:5 (Byzantine Majority Text)
πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη

1 Corinthians 12:28 (NET)

1 Corinthians 12:28 (KJV)
And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

1 Corinthians 12:28 (NET Parallel Greek)

1 Corinthians 12:28 (Stephanus Textus Receptus)

1 Corinthians 12:28 (Byzantine Majority Text)
Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων

1 Corinthians 12:31 (NET)

1 Corinthians 12:31 (KJV)
But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison. But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

1 Corinthians 12:31 (NET Parallel Greek)

1 Corinthians 12:31 (Stephanus Textus Receptus)

1 Corinthians 12:31 (Byzantine Majority Text)
ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. Καὶ ἔτι καθ᾿ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι

1 Corinthians 14:26 (NET)

1 Corinthians 14:26 (KJV)
What should you do then, brothers and sisters? When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

1 Corinthians 14:26 (NET Parallel Greek)

1 Corinthians 14:26 (Stephanus Textus Receptus)

1 Corinthians 14:26 (Byzantine Majority Text)
Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γενεσθω τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γινεσθω

1 Corinthians 7:13 (NET)

1 Corinthians 7:13 (KJV)
And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

1 Corinthians 7:13 (NET Parallel Greek)

1 Corinthians 7:13 (Stephanus Textus Receptus)

1 Corinthians 7:13 (Byzantine Majority Text)
καὶ γυνὴ |εἴ τις| ἔχει ἄνδρα ἄπιστον καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾿ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον

1 John 12:32 (ESV)

2 The NET parallel Greek text and NA28 had δὲ near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).

3 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had διερμηνεύῃ here, where the Byzantine Majority Text had διερμηνευει. Both are 3rd person singular forms of the verb διερμηνεύω in the present tense, indicative mood and active voice. The ESV translation, someone interprets, is interesting because it demonstrates a mindfulness of Paul’s instruction in 1 Corinthians 14:27, while the NET/KJV translation, he interpret(s), may be adding a restriction Paul and the Holy Spirit did not intend.

4 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.

5 The NET parallel Greek text and NA28 had ἐπιτρέπεται in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιτετραπται (KJV: it is…permitted) in the perfect tense. The KJV translation—for it is not permitted unto them to speak—is a more accurate translation of the Greek clause in the NET and NA28 but επιτετραπται would mean that it was not permitted and continues to not be permitted unto them to speak. This conforms to the final clause in the verse: as the Law also says.

7 The NET parallel Greek text and NA28 had ὑποτασσέσθωσαν an imperative form of ὑποτάσσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had an inifinitive form υποτασσεσθαι (KJV: to be under obedience).

8 The NET parallel Greek text and NA28 had the singular γυναικὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had a plural form γυναιξιν (KJV: for women).

9 The NET parallel Greek text and NA28 had the singular ἐστὶν ἐντολή (NET: is the…command) here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural εισιν εντολαι (KJV: are the commandments).

10 The Stephanus Textus Receptus had the article του here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

12 The Stephanus Textus Receptus had και (KJV: and) preceding latter (KJV: the last), following and your…works (KJV: and thy works). The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

14 The Stephanus Textus Receptus had ολιγα (KJV: a few things) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

15 The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀφεῖς, a form of ἀφίημι here, where the Stephanus Textus Receptus had εας (KJV: thou sufferest), a form of ἐάω.

16 The Byzantine Majority Text had την γυναικα σου (e.g., “your woman,” referring back to the angel of the church in Thyatira) here, where the NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὴν γυναῖκα (KJV: that woman).

17 The NET parallel Greek text and NA28 had ἡ λέγουσα here, where the Stephanus Textus Receptus had τὴν λεγουσαν (KJV: which calleth) and the Byzantine Majority Text had η λεγει (i,e., “who calls”).

18 The NET parallel Greek text, NA28 and Byzantine Majority Text had διδάσκει, a form of διδάσκω in the present tense here, where the Stephanus Textus Receptus had the infinitive form διδασκειν (KJV: to teach).

19 The NET parallel Greek text, NA28 and Byzantine Majority Text had πλανᾷ τοὺς ἐμοὺς, with πλανᾷ as a form of πλανάω in the present tense here, where the Stephanus Textus Receptus had πλανασθαι εμους (KJV: to seduce my), with πλανασθαι an infinitive form of πλανάω.

20 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.

21 1 Corinthians 14:33b, 34 (ESV)

23 1 Corinthians 14:33a (ESV)

24 1 Corinthians 14:33 (KJV)

25 Revelation 2:20a (ESV)

26 1 Corinthians 14:34a (ESV)

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

28 1 Corinthians 14:5 (ESV)

29 The NET parallel Greek text and NA28 had ἔπειτα (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειτα.

30 The NET parallel Greek text and NA28 had ἀντιλήμψεις here, where the Stephanus Textus Receptus and Byzantine Majority Text had αντιληψεις (KJV: helps). These appear to be alternate spellings of the same part of speech.

32 1 Corinthians 10:32a (ESV)

33 1 Corinthians 14:34a (ESV)

34 1 Corinthians 14:35a (ESV)

35 The NET parallel Greek text and NA28 had εἴ τις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ητις (KJV: which).

36 The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: if he).

37 1 Corinthians 7:13 (ESV) The NET parallel Greek text and NA28 had τὸν ἄνδρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.

38 The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: of you) here. The NET parallel Greek text and NA28 did not.

Who Am I? Part 17

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This is a continuation of my consideration of “5 Bible Passages That Caused Me to Lose My Faith” by Kristi Burke. Her first Bible passage was “Romans 9…the starting point of my deconstruction journey.”1 Though she began with verse 16, I started at the beginning of the chapter to gain some context. In another essay I asked: “What gave anyone hope that believing in the Lord Jesus, even before one dies, might save one from KJV hell?” Here, I’ll begin to consider the three Scriptures that came to mind.

When Jesus was crucified: Two other criminals were also led away to be executed with him2 (Luke 23:39-43 NET).

One of the criminals who was hanging there railed at him, saying, “Aren’t you the Christ? Save yourself and us!” [Table] But the other rebuked3 him, saying,4 “Don’t you fear God, since you are under the same sentence of condemnation? And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing wrong.” Then he said, “Jesus,5 remember me6 when you come in your kingdom.” And Jesus7 said to him, “I tell you the truth, today you will be with me in paradise.”

The Greek words translated in paradise were ἐν τῷ παραδείσῳ (a form of παράδεισος). This phrase would be quite familiar as a reference to the garden (NET: orchard) in Eden to anyone reading the Septuagint. The only other occurrence of this phrase in the New Testament is found in Jesus’ (Revelation 1:12-20) letter to the church at Ephesus (Revelation 2:7 NET):

The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise8 of God.’

The verb is was ἐστιν in the present tense. Paul wrote about a paradise located in the third heaven (2 Corinthians 12:2-4 NET):

I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third (τρίτου, a form of τρίτος) heaven (οὐρανοῦ, a form of οὐρανός). And I know that this man (whether in the body or apart from9 the body I do not know, God knows) was caught up into paradise (παράδεισον, another form of παράδεισος) and heard things too sacred (ἄρρητα, a form of ἄῤῥητος) to be put into words,10 things that a person is not permitted to speak.

More important, perhaps, than the phrase ἐν τῷ παραδείσῳ was the phrase μετ᾿ ἐμοῦ ἔσῃ: you will be with me11 (literally: “with me you will be”). This clause is preceded by the adverb σήμερον. So, does σήμερον modify λέγω (NET: I tell), which immediately precedes it, or ἔσῃ?

λέγω

ἔσῃ
I tell you the truth today: you will be with me in paradise. I tell you the truth: with me you will be today in paradise.

The first sounds awkward in English, as if Jesus might not tell the truth yesterday or tomorrow. But I can understand it as (because of your request today) you will be with me in paradise sometime in the future. The verb ἔσῃ is in the future tense. Or, perhaps Jesus meant: “with me you will be (later) today.”

I surveyed every occurrence of σήμερον in the New Testament (see table below). A story Jesus told proved to be very enlightening:

“What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’12

The Greek word order follows:

Matthew 11:28b (NET)

Matthew 11:28b (NET Parallel Greek)
go and work in the vineyard today ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι

Here, two verbs were separated by σήμερον: ὕπαγε (a form of ὑπάγω) and ἐργάζου (a form of ἐργάζομαι). Clearly, the man wanted his Son to go today and to work today. I didn’t need to choose between these verbs. But both are in the present tense.

There was only one occurrence of σήμερον in Mark’s Gospel, but one of the verbs it modified is in the future tense:

Jesus said to [Peter], “I tell you the truth, today13—this very night14—before a rooster crows twice, you will deny me three times.15

And again, the detail follows in a table:

Mark 14:30 (NET)

Mark 14:30 (NET Parallel Greek / NA28 / Byzantine Majority Text)

Mark 14:30 (KJV)

Mark 14:30 (Stephanus Textus Receptus)
I tell you the truth, today ἀμὴν λέγω σοι ὅτι σὺ σήμερον Verily I say unto thee, That this day αμην λεγω σοι οτι σημερον

By ignoring ὅτι and the word placement of σὺ, the NET translators developed an English translation that is identical to: I tell you the truth, today (ἀμήν σοι λέγω σήμερον) in Luke 23:43. The KJV translation—That this day—accounts for ὅτι. “Truly I tell you, that you today…” is a more literal translation of the NET parallel Greek.

Now that Jesus/Matthew have given me permission to understand that σήμερον can modify two verbs simultaneously, I’m untroubled by its proximity to λέγω (NET: I tell; KJV: I say). My attitude now is, “Of course, Jesus told Peter the truth today, not tomorrow or four weeks ago. Why burden him with such knowledge prematurely?” Nor do the three words interposed between λέγω and σήμερον dissuade me from understanding that the latter modifies the former.

Here is Matthew 11:28 again:

Matthew 11:28b (NET)

Matthew 11:28b (NET Parallel Greek)
go and work in the vineyard today ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι

If the prepositional phrase ἐν τῷ ἀμπελῶνι (NET: in the vineyard) were interposed between σήμερον and ἐργάζου, I wouldn’t assume that Jesus meant, “Go today in the vineyard and work sometime in the future,” because ἐργάζου is in the present tense.

The Greek word ἀπαρνήσῃ, translated you will deny in Mark 14:30, is in the future tense. But here, Jesus/Mark have made it abundantly clear that the future predicted by ἀπαρνήσῃ is later than now yet still today.

Mark 14:30 (NET)

Mark 14:30 (NET Parallel Greek / NA28 )

Mark 14:30 (KJV)

Mark 14:30 (Stephanus Textus Receptus / Byzantine Majority Text)
this very night ταύτῃ τῇ νυκτὶ even in this night εν τη νυκτι ταυτη
before a rooster crows twice πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι before the cock crow twice πριν η δις αλεκτορα φωνησαι
you will deny me three times τρίς με ἀπαρνήσῃ thou shalt deny me thrice τρις απαρνηση με

The future tense doesn’t prohibit a verb from being modified by σήμερον. I found other verbs in other tenses as well.

Luke 4:21a (NET)

Luke 4:21a (NET Parallel Greek)
Today this scripture has been fulfilled ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη

The verb πεπλήρωται (NET: has been fulfilled) is a form of πληρόω in the perfect tense.

Luke 5:26b (NET)

Luke 5:26b (NET Parallel Greek)
We have seen incredible things today ὅτι εἴδομεν παράδοξα σήμερον

The verb εἴδομεν (NET: We have seen) is a form of εἴδω in the 2nd aorist tense.

Luke 19:5b (NET)

Luke 19:5b (NET Parallel Greek)
Zacchaeus, come down quickly because I must stay at your house today Ζακχαῖε σπεύσας κατάβηθι σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι

The verb κατάβηθι (NET: come down) is also in the 2nd aorist tense, while δεῖ (NET: must) is in the present tense, and μεῖναι (NET: stay) is in the aorist tense.

I was persuaded that neither the placement of the adverb σήμερον nor the future tense of the verb ἔσῃ prohibited me from understanding Jesus’ words as a promise to the other criminal (Luke 23:43) that he would be with Jesus in paradise that very day. For good measure I surveyed the occurrences of ἀμὴν in Luke’s Gospel (see table below).

Only one of six occurrences in the phrase I tell you the truth (KJV: verily I say unto you) was followed by σήμερον. That confirms for me that Jesus and Luke were content to let the phrase stand alone. In other words, though σήμερον clearly modifies λέγω (NET: I tell; KJV: I say) in Luke 23:43, it’s reason for being there was ἔσῃ (NET: you will be; KJV: shalt thou be). If one believes in the Lord Jesus before one dies, today you will be with me in paradise,16 should give one hope to be saved even from KJV hell (ᾅδης).

I want to take some time here to look a little more into Jesus’ interaction with Zacchaeus (Luke 19:1-10 NET).

Jesus entered Jericho and was passing through it. Now a man named Zacchaeus was there; he was a chief tax collector and was17 rich. He was trying to get a look at Jesus, but being a short man he could not see over the crowd. So he ran on ahead18 and climbed up into a sycamore tree19 to see him because20 Jesus was going to pass that way. And when Jesus came to that place, he looked up21 and said to him, “Zacchaeus, come down quickly because I must stay at your house today.” So he came down quickly and welcomed Jesus joyfully. And when the people saw it, they all22 complained, “He has gone in to be the guest of a man who is a sinner.” But Zacchaeus stopped and said to the Lord, “Look, Lord, half23 of my possessions I now give to the poor, and if I have cheated anyone of anything, I am paying back four times as much!” Then Jesus said to him, “Today (σήμερον) salvation has come to this household because he too is a son of Abraham! For the Son of Man came to seek and to save the lost.”

Jesus described Himself as the Son of Man [who] came to seek and to save the lost (τὸ ἀπολωλός). This is a participle of the verb ἀπόλλυμι in the perfect tense. Luke also wrote (Luke 15:1-4 NET):

Now all the tax collectors and sinners were coming to hear him. But the Pharisees24 and the experts in the law were complaining, “This man welcomes sinners and eats with them.”

So Jesus told them this parable: “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it (τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό)? [Table]

Who are the lost but those who have prepared [themselves] for destruction?25 The Greek words translated for destruction were εἰς ἀπώλειαν, a form of ἀπώλεια, the noun form associated with the verb ἀπόλλυμι.

It’s almost impossible to consider the story of Zacchaeus, a rich man, without recalling Jesus’ words to his disciples (Matthew 19:23b-26 NET):

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

I hear the story of Zacchaeus and the story of the criminal on the cross as examples of God’s power to do the impossible. Preparing for this essay I found an article by Melissa Henderson on Christianity.com, “Why Did Jesus Tell the Thief ‘Today You Will Be With Me in Paradise’?.” It struck me that, though Ms. Henderson and Ms. Burke each had her own perspective and agenda, both referenced Christianity, that particular brand of human abstraction called Christianity with which I am most familiar.

I’ve compared selected portions of their words in the following table.

Why Did Jesus Tell the Thief ‘Today You Will Be With Me in Paradise’?

Melissa Henderson

5 Bible Passages That Caused Me to Lose My Faith

Kristi Burke
As Christians, we know there is an opportunity to acknowledge our sins, repent from those sins, and ask God for forgiveness. The two thieves on the cross each took a different path. One man chose to mock and ridicule and not believe Jesus. The other man chose to believe and have faith. The Bible doesn’t describe how this man came to believe. Did he have an earlier experience with Jesus that wasn’t recorded? Did the man who asked Jesus to remember Him silently confess and ask God to come into his life? Those details aren’t shared…
The thief was ready to change his ways, even at the last moment…
The thief was saved through repentance, not through work. Salvation is a personal decision.		 Up until the point that I read and studied and chewed on the words in Romans 9, I believed in a god who created all people, gave them free will and that he wanted all people to be saved but he couldn’t violate their free will to save them. And that it was the most loving thing he could do to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice.

Paul and Silas didn’t say, “Believe in a particular brand of human abstraction called Christianity and you will be saved…”26 And Jesus was a bit more forthcoming on “how this man came to believe” than Ms. Henderson shared:

No one can come to me unless the Father who sent me draws him…27 It is written in the prophets, ‘And they will all be taught by God [see table].’ Everyone who hears and learns from the Father comes to me.28 And I, when I am lifted up from the earth, will draw all people to myself.29

I’ll pick this up in another essay. The tables mentioned above follow:

σήμερον
Reference Greek KJV NET
Matthew 6:11 δὸς ἡμῖν σήμερον Give us this day Give us today
Matthew 6:30 σήμερον ὄντα which to day is which is here today
Matthew 11:23 ἔμεινεν ἂν μέχρι τῆς σήμερον it would have remained until this day it would have continued to this day
Matthew 16:3 σήμερον χειμών [It will be] foul weather to day [It will be] stormy today
Matthew 21:28 ὕπαγε σήμερον ἐργάζου go work to day go and work…today
Matthew 27:8 ἐκλήθη…ἕως τῆς σήμερον was called…unto this day has been called…to this day
Matthew 27:19 ἔπαθον σήμερον I have suffered…this day I have suffered…today
Matthew 28:15 διεφημίσθη…μέχρι τῆς σήμερον is commonly reported…until this day is told…to this day
Mark 14:30 ὅτι σὺ σήμερον…πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι…ἀπαρνήσῃ That this day…before the cock crow twice, thou shalt deny today…before a rooster crows twice, you will deny
Luke 2:11 ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ For unto you is born this day…a Saviour Today your Savior is born
Luke 4:21 ὅτι σήμερον πεπλήρωται This day is…fulfilled Today…has been fulfilled
Luke 5:26 ὅτι εἴδομεν παράδοξα σήμερον We have seen strange things to day We have seen incredible things today
Luke 12:28 ὄντα σήμερον which is to day which is here today
Luke 13:32 ἰάσεις ἀποτελῶ σήμερον I do cures to day performing healings today
Luke 13:33 δεῖ με σήμερον…πορεύεσθαι I must walk to day I must go on my way today
Luke 19:5 κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι come down; for to day I must abide at thy house come down…because I must stay at your house today
Luke 19:9 ὅτι σήμερον σωτηρία…ἐγένετο This day is salvation come Today salvation has come
Luke 22:34 οὐ φωνήσει σήμερον ἀλέκτωρ the cock shall not crow this day the rooster will not crow today
Luke 23:43 ἀμήν σοι λέγω σήμερον μετ᾿ ἐμοῦ ἔσῃ Verily I say unto thee, To day shalt thou be with me I tell you the truth, today you will be with me
Acts 4:9 εἰ ἡμεῖς σήμερον ἀνακρινόμεθα If we this day be examined if we are being examined today
Acts 13:33 υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκα σε Thou art my Son, this day have I begotten thee. You are my Son; today I have fathered you.
Acts 19:40 κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον we are in danger to be called in question for this day’s uproar we are in danger of being charged with rioting today
Acts 20:26 μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ I take you to record this day I declare to you today
Acts 22:3 καθὼς πάντες ὑμεῖς ἐστε σήμερον as ye all are this day just as all of you are today
Acts 24:21 ἐγὼ κρίνομαι σήμερον ἐφ᾿ ὑμῶν I am called in question by you this day I am on trial before you today
Acts 26:2 ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖσθαι I shall answer for myself this day before thee about to make my defense before you today
Acts 26:29 πάντας τοὺς ἀκούοντας μου σήμερον all that hear me this day all those who are listening to me today
Acts 27:33 τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες ἄσιτοι διατελεῖτε This day is the fourteenth day that ye have tarried and continued fasting Today is the fourteenth day you have been in suspense and have gone without food
Romans 11:8 ἔδωκεν αὐτοῖς ὁ θεὸς…ἕως τῆς σήμερον ἡμέρας God hath given them…unto this day God gave them…to this very day
2 Corinthians 3:14 ἄχρι γὰρ τῆς σήμερον ἡμέρας…μένει for until this day remaineth For to this very day…remains
2 Corinthians 3:15 ἀλλ᾿ ἕως σήμερον…κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται But even unto this day…the vail is upon their heart But until this very day…a veil lies over their minds
Hebrews 1:5 υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκα σε Thou art my Son, this day have I begotten thee You are my son! Today I have fathered you
Hebrews 3:7 σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε To day if ye will hear his voice Oh, that today you would listen as he speaks
Hebrews 3:13 παρακαλεῖτε…ἄχρις οὗ τὸ σήμερον καλεῖται exhort..while it is called To day exhort…as long as it is called “Today”
Hebrews 3:15 σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε To day if ye will hear his voice Oh, that today you would listen as he speaks
Hebrews 4:7 πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον Again, he limiteth a certain day again ordains a certain day, “Today”
σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε To day if ye will hear his voice Oh, that today you would listen as he speaks
Hebrews 5:5 υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκα σε Thou art my Son, to day have I begotten thee You are my Son! Today I have fathered you
Hebrews 13:8 (no verb) Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτὸς Jesus Christ the same yesterday, and to day Jesus Christ is the same yesterday and today
James 4:13 σήμερον ἢ αὔριον πορευσόμεθα To day or to morrow we will go Today or tomorrow we will go

ἀμὴν
Reference Greek KJV NET
Luke 4:24 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 12:37 ἀμὴν λέγω ὑμῖν verily I say unto you I tell you the truth
Luke 18:17 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 18:29 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 21:32 ἀμὴν λέγω ὑμῖν Verily I say unto you I tell you the truth
Luke 23:43 ἀμήν σοι λέγω σήμερον Verily I say unto thee, To day I tell you the truth, today

Tables comparing the Greek of Luke 23:40; 23:42, 43; Revelation 2:7; 2 Corinthians 12:3; Mark 14:30; Luke 19:5; 19:2; 19:4; 19:7, 8 and 15:2 in the NET and KJV follow.

Luke 23:40 (NET)

Luke 23:40 (KJV)
But the other rebuked him, saying, “Don’t you fear God, since you are under the same sentence of condemnation? But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

Luke 23:40 (NET Parallel Greek)

Luke 23:40 (Stephanus Textus Receptus)

Luke 23:40 (Byzantine Majority Text)
ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῷ ἔφη· οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῷ αὐτῷ κρίματι εἶ αποκριθεις δε ο ετερος επετιμα αυτω λεγων ουδε φοβη συ τον θεον οτι εν τω αυτω κριματι ει αποκριθεις δε ο ετερος επετιμα αυτω λεγων ουδε φοβη συ τον θεον οτι εν τω αυτω κριματι ει

Luke 23:42, 43 (NET)

Luke 23:42, 43 (KJV)
Then he said, “Jesus, remember me when you come in your kingdom.” And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

Luke 23:42 (NET Parallel Greek)

Luke 23:42 (Stephanus Textus Receptus)

Luke 23:42 (Byzantine Majority Text)
καὶ ἔλεγεν· Ἰησοῦ, μνήσθητι μου ὅταν ἔλθῃς |ἐν τῇ βασιλείᾳ| σου και ελεγεν τω ιησου μνησθητι μου κυριε οταν ελθης εν τη βασιλεια σου και ελεγεν τω ιησου μνησθητι μου κυριε οταν ελθης εν τη βασιλεια σου
And Jesus said to him, “I tell you the truth, today you will be with me in paradise.” And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Luke 23:43 (NET Parallel Greek)

Luke 23:43 (Stephanus Textus Receptus)

Luke 23:43 (Byzantine Majority Text)
καὶ εἶπεν αὐτῷ· ἀμήν σοι λέγω, σήμερον μετ᾿ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ και ειπεν αυτω ο ιησους αμην λεγω σοι σημερον μετ εμου εση εν τω παραδεισω και ειπεν αυτω ο ιησους αμην λεγω σοι σημερον μετ εμου εση εν τω παραδεισω

Revelation 2:7 (NET)

Revelation 2:7 (KJV)
The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise of God.’ He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Revelation 2:7 (NET Parallel Greek)

Revelation 2:7 (Stephanus Textus Receptus)

Revelation 2:7 (Byzantine Majority Text)
Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῷ παραδείσῳ τοῦ θεοῦ ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ του ξυλου της ζωης ο εστιν εν μεσω του παραδεισου του θεου ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ του ξυλου της ζωης ο εστιν εν μεσω του παραδεισου του θεου μου

2 Corinthians 12:3 (NET)

2 Corinthians 12:3 (KJV)
And I know that this man (whether in the body or apart from the body I do not know, God knows) And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

2 Corinthians 12:3 (NET Parallel Greek)

2 Corinthians 12:3 (Stephanus Textus Receptus)

2 Corinthians 12:3 (Byzantine Majority Text)
καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον (εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος |οὐκ οἶδα|, ὁ θεὸς οἶδεν) και οιδα τον τοιουτον ανθρωπον ειτε εν σωματι ειτε εκτος του σωματος ουκ οιδα ο θεος οιδεν και οιδα τον τοιουτον ανθρωπον ειτε εν σωματι ειτε εκτος του σωματος ουκ οιδα ο θεος οιδεν

Mark 14:30 (NET)

Mark 14:30 (KJV)
Jesus said to him, “I tell you the truth, today—this very night—before a rooster crows twice, you will deny me three times. And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.

Mark 14:30 (NET Parallel Greek)

Mark 14:30 (Stephanus Textus Receptus)

Mark 14:30 (Byzantine Majority Text)
καὶ λέγει αὐτῷ ὁ Ἰησοῦς· ἀμὴν λέγω σοι ὅτι σὺ σήμερον – ταύτῃ τῇ νυκτὶ – πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ και λεγει αυτω ο ιησους αμην λεγω σοι οτι σημερον εν τη νυκτι ταυτη πριν η δις αλεκτορα φωνησαι τρις απαρνηση με και λεγει αυτω ο ιησους αμην λεγω σοι οτι συ σημερον εν τη νυκτι ταυτη πριν η δις αλεκτορα φωνησαι τρις απαρνηση με

Luke 19:5 (NET)

Luke 19:5 (KJV)
And when Jesus came to that place, he looked up and said to him, “Zacchaeus, come down quickly because I must stay at your house today.” And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house.

Luke 19:5 (NET Parallel Greek)

Luke 19:5 (Stephanus Textus Receptus)

Luke 19:5 (Byzantine Majority Text)
καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας |ὁ| Ἰησοῦς εἶπεν πρὸς αὐτόν· Ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι και ως ηλθεν επι τον τοπον αναβλεψας ο ιησους ειδεν αυτον και ειπεν προς αυτον ζακχαιε σπευσας καταβηθι σημερον γαρ εν τω οικω σου δει με μειναι και ως ηλθεν επι τον τοπον αναβλεψας ο ιησους ειδεν αυτον και ειπεν προς αυτον ζακχαιε σπευσας καταβηθι σημερον γαρ εν τω οικω σου δει με μειναι

Luke 19:2 (NET)

Luke 19:2 (KJV)
Now a man named Zacchaeus was there; he was a chief tax collector and was rich. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.

Luke 19:2 (NET Parallel Greek)

Luke 19:2 (Stephanus Textus Receptus)

Luke 19:2 (Byzantine Majority Text)
Καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος Ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος και ιδου ανηρ ονοματι καλουμενος ζακχαιος και αυτος ην αρχιτελωνης και ουτος ην πλουσιος και ιδου ανηρ ονοματι καλουμενος ζακχαιος και αυτος ην αρχιτελωνης και ουτος ην πλουσιος

Luke 19:4 (NET)

Luke 19:4 (KJV)
So he ran on ahead and climbed up into a sycamore tree to see him because Jesus was going to pass that way. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.

Luke 19:4 (NET Parallel Greek)

Luke 19:4 (Stephanus Textus Receptus)

Luke 19:4 (Byzantine Majority Text)
καὶ προδραμὼν εἰς τὸ ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτὸν ὅτι ἐκείνης ἤμελλεν διέρχεσθαι και προδραμων εμπροσθεν ανεβη επι συκομωραιαν ινα ιδη αυτον οτι δι εκεινης ημελλεν διερχεσθαι και προδραμων εμπροσθεν ανεβη επι συκομωραιαν ινα ιδη αυτον οτι δι εκεινης εμελλεν διερχεσθαι

Luke 19:7, 8 (NET)

Luke 19:7, 8 (KJV)
And when the people saw it, they all complained, “He has gone in to be the guest of a man who is a sinner.” And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.

Luke 19:7 (NET Parallel Greek)

Luke 19:7 (Stephanus Textus Receptus)

Luke 19:7 (Byzantine Majority Text)
καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι και ιδοντες απαντες διεγογγυζον λεγοντες οτι παρα αμαρτωλω ανδρι εισηλθεν καταλυσαι και ιδοντες παντες διεγογγυζον λεγοντες οτι παρα αμαρτωλω ανδρι εισηλθεν καταλυσαι
But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give to the poor, and if I have cheated anyone of anything, I am paying back four times as much!” And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.

Luke 19:8 (NET Parallel Greek)

Luke 19:8 (Stephanus Textus Receptus)

Luke 19:8 (Byzantine Majority Text)
σταθεὶς δὲ Ζακχαῖος εἶπεν πρὸς τὸν κύριον· ἰδοὺ τὰ ἡμίσια μου τῶν ὑπαρχόντων, κύριε, |τοῖς| πτωχοῖς δίδωμι, καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν σταθεις δε ζακχαιος ειπεν προς τον κυριον ιδου τα ημιση των υπαρχοντων μου κυριε διδωμι τοις πτωχοις και ει τινος τι εσυκοφαντησα αποδιδωμι τετραπλουν σταθεις δε ζακχαιος ειπεν προς τον κυριον ιδου τα ημιση των υπαρχοντων μου κυριε διδωμι τοις πτωχοις και ει τινος τι εσυκοφαντησα αποδιδωμι τετραπλουν

Luke 15:2 (NET)

Luke 15:2 (KJV)
But the Pharisees and the experts in the law were complaining, “This man welcomes sinners and eats with them.” And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

Luke 15:2 (NET Parallel Greek)

Luke 15:2 (Stephanus Textus Receptus)

Luke 15:2 (Byzantine Majority Text)
καὶ διεγόγγυζον οἵ τε Φαρισαῖοι καὶ οἱ γραμματεῖς λέγοντες ὅτι οὗτος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοῖς και διεγογγυζον οι φαρισαιοι και οι γραμματεις λεγοντες οτι ουτος αμαρτωλους προσδεχεται και συνεσθιει αυτοις και διεγογγυζον οι φαρισαιοι και οι γραμματεις λεγοντες οτι ουτος αμαρτωλους προσδεχεται και συνεσθιει αυτοις

2 Luke 23:32 (NET)

5 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω (KJV: unto) preceding Jesus. The NET parallel Greek text and NA28 did not.

6 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε (KJV: Lord) following remember me. The NET parallel Greek text and NA28 did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.

10 Or “things that cannot be put into words.” (NET note 3)

11 Luke 23:43b (NET)

12 Matthew 21:28 (NET) Table

13 The NET parallel Greek text, NA28 and Byzantine Majority Text had the personal pronoun σὺ preceding today. The Stephanus Textus Receptus did not.

14 The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: even in) preceding this very night. The NET parallel Greek text and NA28 did not.

15 Mark 14:30 (NET)

16 Luke 23:43b (NET)

18 The NET parallel Greek text and NA28 had εἰς τὸ ἔμπροσθεν (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply εμπροσθεν (KJV: before).

20 The Stephanus Textus Receptus and Byzantine Majority Text had the preposition δι following because. The NET parallel Greek text and NA28 did not.

21 The Stephanus Textus Receptus and Byzantine Majority Text had ειδεν αυτον (KJV: and saw him) here. The NET parallel Greek text and NA28 did not.

24 The NET parallel Greek text and NA28 had τε preceding Pharisees and καὶ preceding the experts in the law, where the Stephanus Textus Receptus and Byzantine Majority Text had only the latter.

25 Romans 9:22b (NET)

26 Acts 16:31a Table

27 John 6:44a (NET) Table

28 John 6:45 (NET) Table

29 John 12:32 (NET)

Christianity, Part 13

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There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 This is a continuation of my consideration of the first occurrence (1 Corinthians 7:7 ESV):

I wish that all (πάντας ἀνθρώπους) were as I myself am. But each has his own gift from God, one of one kind and one of another [Table].

Aside from the obvious limitation of πάντας here to ἀνθρώπους (“people”), all is further limited to one who has [this as] his own gift from God (ἴδιον ἔχει
χάρισμα ἐκ θεοῦ), and by “this” I mean: ὡς καὶ ἐμαυτόν (as I myself am). Paul, presumably, does not touch (μὴ ἅπτεσθαι) a woman: “It is good for a man not to have sexual relations with a woman.”2

Another limitation to all becoming like Paul, not to have sexual relations with a woman, follows (1 Corinthians 7:2 ESV):

But because of the temptation to sexual immorality (πορνείας, a form of πορνεία), each man should have his own wife and each woman her own husband.

I put the Greek of the first clause into Google translate:

1 Corinthians 7:2a (NET Parallel Greek)

Google Translate
διὰ δὲ τὰς πορνείας because of prostitution

Most Bible translators think πορνείας meant something more to Paul (and Jesus) than we might understand by the word prostitution. I don’t disagree. I’ve labored3 over this to the point of distraction. Sexual immorality seems ultimately meaningless to me: it is so ill-defined it can mean anything anyone wants it to mean. The temptation to sexual immorality, while interesting, still relies on sexual immorality. For my purposes in this essay I’ll translate πορνείας, “the worship of sex,” because that’s what I did at seventeen.

I knew next to nothing of the fruit of the Spirit. I assume I thought God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control4 were just more works I had to do because I had inadvertently become a Christian when I said a sinner’s prayer to Jesus to avoid burning in hell. After I had sex for the first time, I assumed that love, joy, peace, kindness and gentleness at least were a natural result of sex. Therefore, the more people I had sex with, the more love, joy, peace, kindness and gentleness I would have for, and create with, others with whom I had sex: “And in the end / The love you take / Is equal to the love / You make.”5

So, now I have:

But because of πορνείας [the worship of sex], each man should have his own wife and each woman her own husband.

Paul described sex as something owed, one spouse to another (1 Corinthians 7:3, 4 ESV):

The husband should give to his wife her conjugal rights,6 and likewise the wife to her husband. For the wife does not have authority over her own body, but7 the husband does. Likewise the husband does not have authority over his own body, but8 the wife does.

The Greek words translated her conjugal rights were τὴν ὀφειλὴν, a form of ὀφειλή: “debt, due, indebtedness, duty, obligation.” The verb ἀποδιδότω was translated should give. It is an active imperative form of ἀποδίδωμι in the present tense: “to give away, give up, give out, give what is due.” The Greek words translated does not have authority over were οὐκ ἐξουσιάζει, a form of ἐξουσιάζω: “to exercise authority upon, bring under the power of, control; to have authority and permission; to grant permission; to have the right for (something), authority for (something).”

If a woman does not want her husband to have authority over her own body, if a man does not want his wife to have authority over his own body, they are probably not in love. They are definitely unprepared for marriage (if there is such a thing as being prepared for marriage). “Take me, I’m yours,” is an essential ingredient. Paul continued (1 Corinthians 7:5a ESV):

Do not deprive one another, except9 perhaps by agreement for a limited time, that you may devote yourselves to prayer;10

Do not deprive one another was μὴ ἀποστερεῖτε ἀλλήλους in Greek. As an imperative form of ἀποστερέω, ἀποστερεῖτε means: “to steal, rob; to despoil, defraud, bereave, make destitute, keep back by fraud; to deprive; to withhold unjustly.” And by agreement for a limited time was ἐκ συμφώνου πρὸς καιρόν. The adjective συμφώνου is a genitive form of σύμφωνος: “harmonious, agreeing; corresponding with; consonant, concordant; agreement; consent.”

In other words, the consent to steal, rob, despoil, defraud, bereave, make destitute, keep back by fraud, deprive or withhold sex unjustly from one’s spouse was to be agreed upon harmoniously for a time. The “your wish is my command” consent for sex was already given at the altar, so to speak, which is not to say that there is no place for mercy and forgiveness in marriage if one party refuses sex unilaterally. It is to say that to do so is to refuse to give what is owed to one’s beloved.

I ate lunch one afternoon last month at the Kansas City Barbeque down the street from the San Diego Convention Center. Their food is good but their main claim to fame is being the location where the “sleazy bar scenes” from the original Top Gun were filmed. In one of the more memorable moments from one of those sleazy bar scenes, Goose’s wife Carol (Meg Ryan) yells across the bar: “Hey, Goose, you big stud!”

Goose (Anthony Edwards) replies: “That’s me, honey!”

“Take me to bed or lose me forever!” Carol commands and threatens her husband. Though the threat may not be quite so explicit in Paul’s writing, it’s there all the same (1 Corinthians 7:5b ESV):

…but then come11 together again, so that Satan may not tempt you because of your lack of self-control.

The first clause, but then come together again, was καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε: literally, “and back upon it be” or “and again upon it be” or “again and again upon it be.” Translating τὴν ἀκρασίαν lack of self-control obscures Paul’s point a bit. He addressed self-control later (1 Corinthians 7:8, 9 ESV):

To the unmarried and the widows I say that it is12 good for them to remain single, as I am. But if they cannot exercise self-control (ἐγκρατεύονται, a form of ἐγκρατεύω), they should marry. For it is better13 to marry than to burn with passion.

Though forms of ἀκρασία can mean lack of self-control (and there may be some double entendre here) self-indulgence would better address the point. In this context to deprive one another of what is owed even by agreement for a limited time is a self-indulgence rather than a lack of self-control.

The fruit of the Holy Spirit, God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, ἐγκράτεια, translated self-control, is not on the side of continued abstinence here, but buoys up and carries a married couple along to be back upon it again and again. What might tempt (πειράζῃ, a form of πειράζω) one, or a married couple addressed as one, during this abstinence is that they become all too comfortable and complacent with abstinence, especially for something perceived as a higher calling. Married couples become comfortable and complacent for much less: general busyness, children, jobs, financial or other worries and concerns, not to mention boredom with one another.

In their comfort and complacency, disregarding what is owed, each might begin to feel that he or she has regained authority over his or her own body, even authority to share his or her own body with another. After all, in this comfort and complacency one’s spouse no longer fulfils one’s sexual desires. Here is where that lack of self-control might come into play, resulting in adultery, divorce, what the text as translated seemed to imply prematurely.

Paul continued (1 Corinthians 7:6, 7a ESV):

Now as a concession, not a command, I say this. I wish that all were as I myself am [Table].

I think concession might be more begrudging a translation of συγγνώμην (a form of συγγνώμη) than is absolutely necessary. It, too, might have been translated indulgence, a little lighthearted wordplay. I say this (τοῦτο δὲ λέγω) refers all the way back to: But because of πορνείας [the worship of sex], each man should have his own wife and each woman her own husband.14 Paul was careful not to command everyone to marry because It is good for a man not to have sexual relations with a woman.15

The idea that, but then come together again, so that Satan may not tempt you because of your lack of self-control,16 was a concession rather than a command seems untenable to me. I don’t believe Paul jumped ship suddenly and altered the terms of marriage he had just spelled out. It seems, however, that he would divert the anticipated outcome of betrothal in what I assume was an arranged marriage17 (1 Corinthians 7:36-38 ESV):

If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin. But whoever is firmly established in his18 heart, being under no necessity but having his desire under control, and has determined this in his19 heart, to keep20 her as his betrothed, he will do21 well. So then he who marries22 his betrothed23 does well, and24 he who refrains from marriage will do25 even better.

If anyone thinks that he is not behaving properly toward his betrothed: “But if anyone (Εἰ δέ τις) to incur disgrace (ἀσχημονεῖν) upon the virgin (ἐπὶ τὴν παρθένον) of his” (αὐτοῦ) or “here (αὐτοῦ) thinks” (νομίζει). These options may be clearer in a table:

1 Corinthians 7:36a
But if anyone to incur disgrace upon the virgin of his thinks But if anyone to incur disgrace toward the virgin here thinks

Before I began this study I had assumed that anyone (τις) meant “any engaged man.” Most commentators in the past thought anyone meant any father of an engaged woman. As I study in Greek now, I think anyone means “anyone in a given community who knows any particular man and woman in this situation.” I chose “to incur disgrace” because this is the infinitive form of ἀσχημονέω, ἀσχημονεῖν, rather than the 3rd person singular form ἀσχημονεῖ (e.g., that he is not behaving properly). And αὐτοῦ might be a personal pronoun in the genitive case, of his or his, or it might be an adverb: “in the very place, here, there, in this place, in that place.” I translated ἐπὶ “upon” if αὐτοῦ is a pronoun or “toward” (I might have chosen “against”) if αὐτοῦ is an adverb as a matter of preference. So, I’m understanding this clause to mean something like: “If anyone in a given community thinks an engaged couple remaining unmarried disgraces the young woman in that unconsummated relationship…”

The Greek of the next clause is: ἐὰν ᾖ ὑπέρακμος; “if” or “when he is” or “she is beyond the prime of youth;” if she is past the bloom of youth (NET), if she pass the flower of her age (KJV). This was the main reason I assumed Paul referred to a marriage arranged before either party was actually old enough to marry [see footnote 17]. But the verb of being ᾖ doesn’t specify gender and ὑπέρακμος might be masculine or feminine. Apparently, the translators of some recent Bible versions26 reached back to the verb ἀκμάζω and decided that in this particular context ὑπέρακμος meant a really horny guy: if his passions are strong (ESV).

A note (27) in the NET acknowledged this as a possible translation:

Or referring to an engaged man: “if he is past the critical point,” “if his passions are too strong.” The word literally means “to be past the high point.”

Next, and it has to be: literally, “and so (καὶ οὕτως) ought (ὀφείλει) to happen” (γίνεσθαι). This clause doesn’t help determine the meaning of the previous. In fact, it seems open-ended enough to accommodate concerns over the woman’s honor and social status or the acts of a man’s lust (which impacts a woman’s honor and social status), and perhaps a host of concerns in between.

Paul continued: let him do as he wishes: ὃ θέλει ποιείτω. I’m not seeing him or he in the Greek here: ὃ is neuter and θέλει and ποιείτω are 3rd person singular verbs unspecified as to gender in the lexicon I’m using. This clause is also little to no help in determining the specific meaning of the previous two clauses. The relative pronoun ὃ might be in the nominative or the accusative case.

I experimented briefly considering ὃ in the nominative case as the subject of the clause: a vague statement about betrothal leads to marriage, or a very oblique allusion to the final clause of Proverbs 30:18, 19. Both were so forced I was persuaded that ὃ was in the accusative case, intended as the direct object of the clause: translated what (NET, KJV) or as (ESV). It brought me to the more gender neutral: “what one wants one does.” But that effort made the next clause, οὐχ ἁμαρτάνει, easy: literally, “not sinning,” “one does not sin,” it is no sin (ESV).

And finally, γαμείτωσαν is a 3rd person plural imperative form of γαμέω in the active voice and present tense: “they [should, must] marry,” let them marry (ESV). I’m much more persuaded now that Paul laid this out as a collective decision of propriety to be made by the Corinthian church, triggered by any (τις) given member of the congregation (whether man or woman). Then he turned his attention to a man27 who had made it through this gauntlet.

But whoever (ὃς δὲ) is established (ἕστηκεν) in his heart (ἐν τῇ καρδίᾳ αὐτοῦ) firmly (ἑδραῖος), the next verse begins. The verb ἕστηκεν might be in the perfect or imperfect tense. Since it is generally translated28 in the present tense I’ll assume the perfect tense here: “the progress of an action has been completed and the results of the action are continuing on, in full effect.” I assume, then, the action that “has been completed” was the gift from God to be as I myself am.29

The next stipulation is, being under no necessity: literally, “not (μὴ) possessing (ἔχων) necessity” (ἀνάγκην). In other words, none of the disqualifying conditions of the previous verse that made marriage an “ought” (ὀφείλει) apply. Another stipulation follows, but having his desire under control: “but (or “also,” or “and,” or “moreover,” or “now”) authority (ἐξουσίαν δὲ) [he] has (ἔχει) on (περὶ) his own desire” (τοῦ ἰδίου θελήματος). In other words, that gift from God holds sway in his choices and desires.

[A]nd [because of this gift from God] has determined this in his heart; “and this (καὶ τοῦτο) in a present state of having judged30 (κέκρικεν) in [his]31 own heart (ἐν τῇ ἰδίᾳ καρδίᾳ),” to keep her as his betrothed; “to keep (τηρεῖν) the of himself virgin” or “the virgin of himself,” i.e., “to keep himself celibate” (τὴν ἑαυτοῦ παρθένον);32 he will do well (καλῶς ποιήσει). Here καλῶς might have been translated beautifully and hearkens back to, “It is good (καλὸν, a form of καλός; “beautiful”) for a man not to have sexual relations with a woman.”33

Paul continued, So then he who marries his betrothed: “So then (ὥστε καὶ) giving in marriage himself celibate” or “giving himself celibate in marriage” (ὁ γαμίζων τὴν ἑαυτοῦ παρθένον); does well: “well you do” (καλῶς ποιεῖ). Paul was not commending one such as I was who only discovered that he had married while he was making other plans to have sex with as many other people as possible.

Paul’s desire was that all were as I myself am,34 and he reiterated here, he who refrains from marriage will do even better: “and not giving in marriage (καὶ ὁ μὴ γαμίζων), better he will do” (κρεῖσσον ποιήσει).

I’ll pick this up in another essay. The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians
Reference

NET Parallel Greek

 ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5

θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις

Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

Tables comparing 1 Corinthians 7:3, 4; 7:5; 7:8, 9 and 7:37, 38 in the NET and KJV follow.

1 Corinthians 7:3, 4 (NET)

1 Corinthians 7:3, 4 (KJV)
A husband should fulfill his marital responsibility to his wife, and likewise a wife to her husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

1 Corinthians 7:3 (NET Parallel Greek)

1 Corinthians 7:3 (Stephanus Textus Receptus)

1 Corinthians 7:3 (Byzantine Majority Text)
τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί τη γυναικι ο ανηρ την οφειλομενην ευνοιαν αποδιδοτω ομοιως δε και η γυνη τω ανδρι τη γυναικι ο ανηρ την οφειλομενην ευνοιαν αποδιδοτω ομοιως δε και η γυνη τω ανδρι
It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

1 Corinthians 7:4 (NET Parallel Greek)

1 Corinthians 7:4 (Stephanus Textus Receptus)

1 Corinthians 7:4 (Byzantine Majority Text)
ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ὁ ἀνήρ, ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή η γυνη του ιδιου σωματος ουκ εξουσιαζει αλλ ο ανηρ ομοιως δε και ο ανηρ του ιδιου σωματος ουκ εξουσιαζει αλλ η γυνη η γυνη του ιδιου σωματος ουκ εξουσιαζει αλλ ο ανηρ ομοιως δε και ο ανηρ του ιδιου σωματος ουκ εξουσιαζει αλλ η γυνη

1 Corinthians 7:5 (NET)

1 Corinthians 7:5 (KJV)
Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. Then resume your relationship, so that Satan may not tempt you because of your lack of self-control. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

1 Corinthians 7:5 (NET Parallel Greek)

1 Corinthians 7:5 (Stephanus Textus Receptus)

1 Corinthians 7:5 (Byzantine Majority Text)
μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι |ἂν| ἐκ συμφώνου πρὸς καιρόν, ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν |ὑμῶν| μη αποστερειτε αλληλους ει μη τι αν εκ συμφωνου προς καιρον ινα σχολαζητε τη νηστεια και τη προσευχη και παλιν επι το αυτο συνερχησθε ινα μη πειραζη υμας ο σατανας δια την ακρασιαν υμων μη αποστερειτε αλληλους ει μη τι αν εκ συμφωνου προς καιρον ινα σχολαζητε τη νηστεια και τη προσευχη και παλιν επι το αυτο συνερχησθε ινα μη πειραζη υμας ο σατανας δια την ακρασιαν υμων

1 Corinthians 7:8, 9 (NET)

1 Corinthians 7:8, 9 (KJV)
To the unmarried and widows I say that it is best for them to remain as I am. I say therefore to the unmarried and widows, It is good for them if they abide even as I.

1 Corinthians 7:8 (NET Parallel Greek)

1 Corinthians 7:8 (Stephanus Textus Receptus)

1 Corinthians 7:8 (Byzantine Majority Text)
Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς καγώ λεγω δε τοις αγαμοις και ταις χηραις καλον αυτοις εστιν εαν μεινωσιν ως καγω λεγω δε τοις αγαμοις και ταις χηραις καλον αυτοις εστιν εαν μεινωσιν ως καγω
But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire. But if they cannot contain, let them marry: for it is better to marry than to burn.

1 Corinthians 7:9 (NET Parallel Greek)

1 Corinthians 7:9 (Stephanus Textus Receptus)

1 Corinthians 7:9 (Byzantine Majority Text)
εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν |γαμῆσαι| ἢ πυροῦσθαι ει δε ουκ εγκρατευονται γαμησατωσαν κρεισσον γαρ εστιν γαμησαι η πυρουσθαι ει δε ουκ εγκρατευονται γαμησατωσαν κρεισσον γαρ εστιν γαμησαι η πυρουσθαι

1 Corinthians 7:37, 38 (NET)

1 Corinthians 7:37, 38 (KJV)
But the man who is firm in his commitment, and is under no necessity but has control over his will, and has decided in his own mind to keep his own virgin, does well. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

1 Corinthians 7:37 (NET Parallel Greek)

1 Corinthians 7:37 (Stephanus Textus Receptus)

1 Corinthians 7:37 (Byzantine Majority Text)
ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει ος δε εστηκεν εδραιος εν τη καρδια μη εχων αναγκην εξουσιαν δε εχει περι του ιδιου θεληματος και τουτο κεκρικεν εν τη καρδια αυτου του τηρειν την εαυτου παρθενον καλως ποιει ος δε εστηκεν εδραιος εν τη καρδια μη εχων αναγκην εξουσιαν δε εχει περι του ιδιου θεληματος και τουτο κεκρικεν εν τη καρδια αυτου του τηρειν την εαυτου παρθενον καλως ποιει
So then, the one who marries his own virgin does well, but the one who does not, does better. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

1 Corinthians 7:38 (NET Parallel Greek)

1 Corinthians 7:38 (Stephanus Textus Receptus)

1 Corinthians 7:38 (Byzantine Majority Text)
ὥστε καὶ ὁ γαμίζων τὴν ἑαυτοῦ παρθένον καλῶς ποιεῖ καὶ ὁ μὴ γαμίζων κρεῖσσον ποιήσει ωστε και ο εκγαμιζων καλως ποιει ο δε μη εκγαμιζων κρεισσον ποιει ωστε και ο εκγαμιζων καλως ποιει ο δε μη εκγαμιζων κρεισσον ποιει

1 John 12:32 (ESV)

2 1 Corinthians 7:1b (ESV)

4 Galatians 5:22b, 23a (ESV) Table

6 The NET parallel Greek text and NA28 had τὴν ὀφειλὴν a form of the noun ὀφειλή (NET: his marital responsibility) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τὴν οφειλομενην (a participle of the verb ὀφείλω) ευνοιαν (KJV: due benevolence).

10 The Stephanus Textus Receptus and Byzantine Majority Text had τη νηστεια και (KJV: to fasting and) here. The NET parallel Greek text and NA28 did not.

14 1 Corinthians 7:2 (ESV)

15 1 Corinthians 7:1b (ESV) Table

16 1 Corinthians 7:5b (ESV)

17 From Vincent’s Word Studies, in Commentaries to 1 Corinthians 7:37 on Bible Hub online: “Under the patriarchal and Mosaic dispensations, the father’s power over the children in the matter of marriage was paramount, and their consent was not required. After the Exile the parents could betroth their children, while minors, at their pleasure; but when they became of age their consent was required, and if betrothed during minority, they had afterward the right of insisting upon divorce.”

20 The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding to keep. The NET parallel Greek text and NA28 did not.

21 The NET parallel Greek text and NA28 had ποιήσει here, the 3rd person singular form of ποιέω in the future tense. The Stephanus Textus Receptus and Byzantine Majority Text had ποιει (KJV: doeth), the 2nd person imperative form in the present tense.

22 The NET parallel Greek text and NA28 had ὁ γαμίζων here, where the Stephanus Textus Receptus and Byzantine Majority Text had ὁ εκγαμιζων (KJV: he that giveth her in marriage).

24 The NET parallel Greek text and NA28 had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but).

25 The NET parallel Greek text and NA28 had ποιήσει here, the 3rd person singular form of ποιέω in the future tense. The Stephanus Textus Receptus and Byzantine Majority Text had ποιει (KJV: doeth), the 2nd person imperative form in the present tense.

27 I wrote man here because the first word in the next clause was the masculine ὃς rather than the feminine ἥ or neuter ὅ. But I recall a time not so very long ago when man, he, him and his included, as opposed to excluding, woman, she, her and hers.

28 The NIV is a notable exception: But the man who has settled the matter in his own mind… But even the imperfect tense implies some continuous history in the past, demonstrating the effect of this gift from God.

29 1 Corinthians 7:7 (ESV) Table

30 The Greek verb κέκρικεν is a form of κρίνω in the perfect tense.

31 I put his in brackets here because ἰδίᾳ is the feminine form of ἴδιος. My assumption, then, is that ἰδίᾳ is feminine to correspond to τῇ and καρδίᾳ, which are also feminine. Still, it is difficult to completely shake the idea that her own heart was intended. So, I suppose I should acknowledge that I put his in brackets here because others have translated ἰδίᾳ his and I’m not ready yet to do a New Testament survey of every occurrence of forms of ἴδιος.

32 I would expect “to keep his virgin” to be τηρεῖν τὴν παρθένον αὐτοῦ in Greek, rather than τηρεῖν τὴν ἑαυτοῦ παρθένον. Having a betrothed would seem to be one of the disqualifying conditions, covered by μὴ ἔχων ἀνάγκην, that made marriage an ought and would not come into play here. I would assume that this particular young woman was first to object to her fiancé’s refusal to marry and has long since been released from a marriage contract he had no intention of honoring. The idea, that a man might default on his marriage contract and yet keep a young woman as a childless servant in his household unilaterally, sounds too much like the kinds of things self-righteous men did to women to maintain their self-righteousness (Judges 11 and 21).

33 1 Corinthians 7:1b (ESV) Table

34 1 Corinthians 7:7a (ESV) Table

Father, Son and Holy Spirit – Part 10

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This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text

Septuagint

Genesis 3:11 (Tanakh/KJV)

Genesis 3:11 (NET)

Genesis 3:11 (NETS)

Genesis 3:11 (English Elpenor)
And He said (וַיֹּ֕אמֶר): ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ And the Lord God said (‘āmar, ויאמר), “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?” And he said (καὶ εἶπεν) to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?” And God said (καὶ εἶπεν…ὁ Θεός) to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

Here the Hebrew verb וַיֹּ֕אמֶר (‘āmar) was translated And He said (Tanakh, KJV) or And the Lord God said (NET). A note (28) in the NET explained:

Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

It goes a long way to explaining the different translations in the Septuagint: καὶ εἶπεν (BLB), And he said (NETS), or καὶ εἶπεν ὁ Θεὸς (Elpenor), And God said (English Elpenor). But why did He ask this misleading question in the first place? Why didn’t He just come straight out with it, right here in the beginning?

Masoretic Text

Septuagint

Isaiah 46:9b, 10 (Tanakh/KJV)

Isaiah 46:9b, 10 (NET)

Isaiah 46:9b, 10 (NETS)

Isaiah 46:9b, 10 (English Elpenor)
I am God (אֵל֙), and there is none else; I am God (אֱלֹהִ֖ים), and there is none like me [Table], I am God (‘ēl, אל), I have no peer; I am God (‘ĕlōhîm, אלהים), and there is none like me, I am God (ὁ θεός), and there is no other besides me [Table], I am God (ὁ Θεός), and there is none other beside me,
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure (חֶפְצִ֖י) [Table]: who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire (ḥēp̄eṣ, חפצי);’ declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned (βεβούλευμαι)” [Table], telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned (βεβούλευμαι):

It has taken the better part of a lifetime for me to recognize that these declarative statements, of which I am so fond, are remedial education for dullards. This is the take-home message I was expected to understand from the first two chapters of Genesis, and probably would have if not for a heart and mind dominated by sin, that innate drive to do my own thing even if, especially if, God disapproves.

Paul’s confession comes readily to mind (Romans 7:7b, 8a NET):

I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.” But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.

The “educated” minds I fawned over when I was younger would have me believe that God was not unique, knowledgeable or determined to accomplish all his pleasure until Isaiah declared Him so sometime after his alleged prophecies came to pass, because “God” was the creation of lying Jews. But what happens if I assume that the Creator of the heavens and the earth1 was already unique, knowledgeable and determined to accomplish all his pleasure in the beginning? What might I understand if I don’t assume that He was ignorant of what had transpired, guessing by some form of reasoning and in need of Adam’s confirmation that He had guessed correctly?

Masoretic Text

Septuagint

Genesis 3:12 (Tanakh)

Genesis 3:12 (NET)

Genesis 3:12 (NETS)

Genesis 3:12 (English Elpenor)
And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’ The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.” And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.” And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

With my mind cleansed of the idea that God was ignorant, guessing at what had transpired and seeking Adam’s confirmation, buttressed by the knowledge that He was already unique, knowledgeable and determined to accomplish all his pleasure, I assume that Adam’s response was what God wanted to achieve when He asked the question. A table comparing Adam’s answer to the narrator’s description of what had transpired follows.

Adam

Narrator
The woman whom you gave me, The Lord God said, “It is not good for the man to be alone. I will make a companion for him who corresponds to him” [Table]…So the Lord God caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh [Table]. Then the Lord God made a woman from the part he had taken out of the man, and he brought her to the man [Table].

Genesis 2:18, 21, 22 (NET)
she gave me some fruit from the tree and I ate it.

Genesis 3:12 (NET)

 She also gave some of it to her husband who was with her, and he ate it [Table].

Genesis 3:6b (NET)

The Lord God asked Eve a similar question.

Masoretic Text

Septuagint

Genesis 3:13 (Tanakh)

Genesis 3:13 (NET)

Genesis 3:13 (NETS)

Genesis 3:13 (English Elpenor)
And HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.” And God (κύριος ὁ θεὸς) said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.” And the Lord (Κύριος) God (ὁ Θεὸς) said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

Here the narrator called God יְהֹוָ֧ה (Yᵊhōvâ) in the Masoretic text which was corroborated by Κύριος in both versions of the Septuagint, though the NETS translation God might indicate the existence of another version without Κύριος. A table comparing Eve’s answer to the narrator’s description of what had transpired follows.

Eve

Narrator
The serpent tricked me, The serpent said to the woman, “Surely you will not die [Table], for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil” [Table].

Genesis 3:4, 5 (NET)
and I ate.

Genesis 3:13b (NET)

 When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it [Table].

Genesis 3:6a (NET)

Both Adam and Eve responded to God’s questions with true answers accurately restating events as related by the narrator of Genesis. The Lord God asked the serpent no questions.

Masoretic Text

Septuagint

Genesis 3:14, 15 (Tanakh)

Genesis 3:14, 15 (NET)

Genesis 3:14, 15 (NETS)

Genesis 3:14, 15 (English Elpenor)
And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֥ים) said unto the serpent: ‘Because thou hast done this, cursed (אָר֤וּר) art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the serpent, “Because you have done this, cursed (‘ārar, ארור) are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life. And the Lord (κύριος) God (ὁ θεὸς) said to the snake, “Because you have done this, cursed (ἐπικατάρατος) are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life. And the Lord (Κύριος) God (ὁ Θεὸς) said to the serpent, Because thou hast done this thou art cursed (ἐπικατάρατος) above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise (יְשֽׁוּפְךָ֣) thy head, and thou shalt bruise (תְּשׁוּפֶ֥נּוּ) their heel.’ And I will put hostility between you and the woman and between your offspring and her offspring; he will strike (šûp̄, ישופך) your head, and you will strike (šûp̄, תשופנו) his heel.” And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch (τηρήσει) your head, and you will watch (τηρήσεις) his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against (τηρήσει) thy head, and thou shalt watch against (τηρήσεις) his heel.

Here again the narrator called God יְהֹוָ֨ה (Yᵊhōvâ) in the Masoretic text. It was corroborated by Κύριος in both Greek versions of the Septuagint and Lord in both English translations. Though the Lord God asked the serpent no questions, Rashi described the serpent’s answer to the question: “Why have you done this?”

Now the serpent was cunning: What is the connection of this matter here? Scripture should have juxtaposed (below verse 21): “And He made for Adam and for his wife shirts of skin, and He dressed them.” But it teaches you as a result of what plan the serpent thrust himself upon them. He saw them naked and engaging in intercourse before everyone’s eyes, and he desired her. — [from Gen. Rabbah 18:6]2

And I shall place hatred: You intended that the man should die when he would eat first, and you would marry Eve, and you came to Eve first only because women are easily enticed, and they know how to entice their husbands. Therefore, “I shall place hatred.”3

So, according to Rashi Eve’s nudity stirred-up lust and a murderous plot in the serpent’s heart: the serpent coveted Adam’s wife. If God had clothed Eve properly and given her a shelter for “engaging in intercourse” away from “everyone’s eyes” perhaps none of this would have happened. But I wonder why Rashi assumed that the serpent wanted Eve rather than Adam. All this conjecture leads away from the point:

God questioned Adam: Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?4 Adam answered truthfully relative to the narration of Genesis. The Lord God questioned Eve: What is this you have done?5 She didn’t deny Adam’s answer but added her own perspective truthfully relative to the narration of Genesis. The Lord God asked the serpent no questions at all. Was He unfair? Did He curse the serpent on Eve’s word alone? No, He didn’t need anyone to tell Him what He already knew.

I’m reminded of Jesus’ conversation with the Samaritan woman at Jacob’s well (John 4:14, 15 NET):

But whoever drinks some of the water that I will give him will never be thirsty6 again, but the water that I will give him will become in him a fountain of water springing up to eternal life” [Table]. The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come7 here to draw water.”

The Samaritan woman was already drinking out of Jesus’ hand, so to speak. But rather than explaining straightforwardly that the fountain of water springing up to eternal life He spoke of was the Holy Spirit and the fruit of the Spirit, as I would have preferred, Jesus’ mind took an abrupt turn (John 4:16 NET):

He8 said to her, “Go call your husband (τὸν ἄνδρα |σου|) and come back here.”

The Samaritan woman might have obeyed Jesus and run to fetch her man: ἄνδρα, a form of ἀνήρ means man as well as husband. But she seemed to grasp his meaning (John 4:17, 18 NET):

The woman replied,9 “I have no husband (ἄνδρα).” Jesus said to her, “Right you are when you said, ‘I have no husband (ἄνδρα),’ for you have had five husbands (ἄνδρας), and the man you are living with now is not your husband (ἀνήρ). This you said truthfully (ἀληθὲς, a form of ἀληθής)!”

The Greek word translated man above was the masculine ὃν rather than the feminine ἥν. I would have known nothing of this woman’s past except for Jesus’ word, which she corroborated when she called, not her husband but, the whole town to Jesus: Come, see a man who told me everything I ever did.10 Jesus remained focused on truth (John 4:23, 24 NET):

But11 a time is coming—and now is here—when the true (ἀληθινοὶ, a form of ἀληθινός) worshipers will worship the Father in spirit and truth (ἀληθείᾳ), for the Father seeks such people to be his worshipers. God is spirit, and the people who worship him must worship in spirit and truth (ἀληθείᾳ).

The Father seeks (ζητεῖ, a form of ζητέω) such people to be his worshipers, those who will worship the Father in spirit and truth.12 This is quite moving: For the Son of Man came to seek (ζητῆσαι, another form of ζητέω) and to save the lost (τὸ ἀπολωλός).13 Is that why the Lord God questioned Adam and Eve? He sought them as worshipers after they disobeyed Him? To read Jesus’ out-of-his-way effort, to find something truthful in the Samaritan woman He sought, back into the Lord God’s questions to Adam and Eve seems difficult.

Neither the narrator nor the Lord God called Adam’s or Eve’s responses truthful. I’m the one comparing them to the narration and declaring them true. Perhaps it’s safer to say, that I hear Jesus’ personality in the Lord God’s questions. I tell you the solemn truth, Jesus said, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise.14 And, I always do those things that please him.15 This seems like one of those places He saw the Father doing and did likewise.

What I call the Old Testament was written uniquely for, and primarily to, that 12-year-old boy who grew into the man I know as Jesus Christ. And it is his understanding of the Scriptures that I want to know. He is the One who proved Paul’s saying true: live by the Spirit and you will not carry out (οὐ μὴ τελέσητε16) the desires of the flesh.17 He found a loving Father in the pages of Scripture: One who gave his one and only Son, so that everyone who believes in him will not perish but have eternal life;18 One who did not send his Son into the world to condemn the world, but that the world should be saved through him;19 One who does not wish for any to perish but for all to come to repentance;20 One who gave all authority in heaven and on earth21 to his Son that his Son will draw all people to22 Himself. Now this is eternal life, the Son prayed to his Father, that they know you, the only true God, and Jesus Christ, whom you sent.23

I’ll pick this up in another essay.

Tables comparing Genesis 3:11; 3:12; 3:13; 3:14 and 3:15 in the Tanakh, KJV and NET; and tables comparing Genesis 3:11; 3:12; 3:13; 3:14 and 3:15 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of John 4:15; 4:16; 4:17 and 4:23 the NET and KJV follow.

Genesis 3:11 (Tanakh)

Genesis 3:11 (KJV)

Genesis 3:11 (NET)
And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the Lord God said, “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?”

Genesis 3:11 (Septuagint BLB)

Genesis 3:11 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ μὴ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν ἀπ᾽ αὐτοῦ ἔφαγες καὶ εἶπεν αὐτῷ ὁ Θεός· τίς ἀνήγγειλέ σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες

Genesis 3:11 (NETS)

Genesis 3:11 (English Elpenor)
And he said to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?” And God said to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

Genesis 3:12 (Tanakh)

Genesis 3:12 (KJV)

Genesis 3:12 (NET)
And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’ And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.”

Genesis 3:12 (Septuagint BLB)

Genesis 3:12 (Septuagint Elpenor)
καὶ εἶπεν ὁ Αδαμ ἡ γυνή ἣν ἔδωκας μετ᾽ ἐμοῦ αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον καὶ εἶπεν ὁ ᾿Αδάμ· ἡ γυνή, ἣν ἔδωκας μετ᾿ ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον

Genesis 3:12 (NETS)

Genesis 3:12 (English Elpenor)
And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.” And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

Genesis 3:13 (Tanakh)

Genesis 3:13 (KJV)

Genesis 3:13 (NET)
And HaShem G-d said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. So the Lord God said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.”

Genesis 3:13 (Septuagint BLB)

Genesis 3:13 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῇ γυναικί τί τοῦτο ἐποίησας καὶ εἶπεν ἡ γυνή ὁ ὄφις ἠπάτησέν με καὶ ἔφαγον καὶ εἶπε Κύριος ὁ Θεὸς τῇ γυναικί· τί τοῦτο ἐποίησας; καὶ εἶπεν ἡ γυνή· ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον

Genesis 3:13 (NETS)

Genesis 3:13 (English Elpenor)
And God said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.” And the Lord God said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

Genesis 3:14 (Tanakh)

Genesis 3:14 (KJV)

Genesis 3:14 (NET)
And HaShem G-d said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: The Lord God said to the serpent, “Because you have done this, cursed are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life.

Genesis 3:14 (Septuagint BLB)

Genesis 3:14 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῷ ὄφει ὅτι ἐποίησας τοῦτο ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φάγῃ πάσας τὰς ἡμέρας τῆς ζωῆς σου καὶ εἶπε Κύριος ὁ Θεὸς τῷ ὄφει· ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς· ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου.

Genesis 3:14 (NETS)

Genesis 3:14 (English Elpenor)
And the Lord God said to the snake, “Because you have done this, cursed are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life. And the Lord God said to the serpent, Because thou hast done this thou art cursed above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.

Genesis 3:15 (Tanakh)

Genesis 3:15 (KJV)

Genesis 3:15 (NET)
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. And I will put hostility between you and the woman and between your offspring and her offspring; he will strike your head, and you will strike his heel.”

Genesis 3:15 (Septuagint BLB)

Genesis 3:15 (Septuagint Elpenor)
καὶ ἔχθραν θήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς αὐτός σου τηρήσει κεφαλήν καὶ σὺ τηρήσεις αὐτοῦ πτέρναν καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν

Genesis 3:15 (NETS)

Genesis 3:15 (English Elpenor)
And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch your head, and you will watch his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against thy head, and thou shalt watch against his heel.

John 4:15 (NET)

John 4:15 (KJV)
The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.

John 4:15 (NET Parallel Greek)

John 4:15 (Stephanus Textus Receptus)

John 4:15 (Byzantine Majority Text)
λέγει πρὸς αὐτὸν ἡ γυνή· κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχωμαι ενθαδε αντλειν λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχομαι ενθαδε αντλειν

John 4:16 (NET)

John 4:16 (KJV)
He said to her, “Go call your husband and come back here.” Jesus saith unto her, Go, call thy husband, and come hither.

John 4:16 (NET Parallel Greek)

John 4:16 (Stephanus Textus Receptus)

John 4:16 (Byzantine Majority Text)
λέγει αὐτῇ· ὕπαγε φώνησον τὸν ἄνδρα |σου| καὶ ἐλθὲ ἐνθάδε λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε

John 4:17 (NET)

John 4:17 (KJV)
The woman replied, “I have no husband.” Jesus said to her, “Right you are when you said, ‘I have no husband,’ The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

John 4:17 (NET Parallel Greek)

John 4:17 (Stephanus Textus Receptus)

John 4:17 (Byzantine Majority Text)
ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν |αὐτῷ|· οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς· καλῶς εἶπας ὅτι ἄνδρα οὐκ ἔχω· απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω

John 4:23 (NET)

John 4:23 (KJV)
But a time is coming—and now is here—when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

John 4:23 (NET Parallel Greek)

John 4:23 (Stephanus Textus Receptus)

John 4:23 (Byzantine Majority Text)
ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον

1 Gensis 1:1b (NET) Table

2 From Rashi’s commentary to Genesis 3:1 (Tanakh), chabad.org

3 From Rashi’s commentary to Genesis 3:15 (Tanakh), chabad.org

4 Genesis 3:11 (NET)

5 Genesis 3:13a (NET)

6 The NET parallel Greek text and NA28 had διψήσει here in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had διψήσῃ (KJV: shall…thirst) in the aorist tense and subjunctive mood. Since the negation is οὐ μὴ here, διψήσῃ is the stronger of the two: the subjunctive of emphatic negation.

8 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.

9 The NET parallel Greek text and NA28 had αὐτῷ (“to him”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

10 John 4:29a (NET)

12 John 4:23b (NET)

13 Luke 19:10 (NET)

14 John 5:19 (NET) Table

15 John 8:29b (NET) Table

16 This is a subjunctive of emphatic negation: “However, when this combination [οὐ µή (ou mē)] is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.” From “EMPHATIC NEGATIONS IN BIBLICAL GREEK” on the BLB Blog online.

17 Galatians 5:16 (NET)

18 John 3:16 (NET) Table

19 John 3:17 (NET) Table

20 2 Peter 3:9b (NET) Table

21 Matthew 28:18b (NET) Table

22 John 12:32b (NET)

23 John 17:3 (NET)

Christianity, Part 12

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There are 3 occurrences of πάντας in 1 Corinthians [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 This is a continuation of my consideration of the first (1 Corinthians 7:7 ESV):

I wish that all (πάντας ἀνθρώπους) were as I myself am. But each has his own gift from God, one of one kind and one of another [Table].

I think everyone (NET) is a good translation of πάντας ἀνθρώπους above, despite “Paul’s assumptions [in 1 Corinthians 7:32-34] about the beautiful preoccupations of an unmarried man and an unmarried or betrothed woman”2 limited to “those who were born…of the flesh of Adam” and born “from above…by the Spirit.”3 Here I want to explore the beauty of the story of Abraham, Sarah and Abimelech more thoroughly. It began when Abram and Sarai journeyed to Egypt.

Masoretic Text

Septuagint

Genesis 12:10-13 (Tanakh)

Genesis 12:10-13 (NET)

Genesis 12:10-13 (NETS)

Genesis 12:10-13 (English Elpenor)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe. And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land. And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife (אִשְׁתּ֔וֹ): ‘Behold now, I know that thou art a fair (יְפַת) woman (אִשָּׁ֥ה) to look upon (מַרְאֶ֖ה). As he approached Egypt, he said to his wife (‘iššâ, אשתו) Sarai, “Look, I know that you are a beautiful woman [NET note 34: Heb “a woman (‘iššâ, אשה) beautiful (yāp̄ê, יפת) of appearance (mar’ê, מראה) are you”]. And it came about when Abram drew near to enter into Egypt that Abram said to his wife (τῇ γυναικὶ αὐτοῦ) Sara, “I do know that your are a woman (γυνὴ) beautiful in countenance (εὐπρόσωπος), And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife (τῇ γυναικί), I know that thou art a fair (εὐπρόσωπος) woman (γυνὴ).
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife (אִשְׁתּ֣וֹ); and they will kill me, but thee they will keep alive. When the Egyptians see you they will say, ‘This is his wife (‘iššâ, אשתו).’ Then they will kill me but will keep you alive. it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’ (γυνὴ αὐτοῦ), and they will kill me, but you they will keep for themselves. It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife (γυνὴ αὐτοῦ), and they shall slay me, but they shall save thee alive.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.” Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account.” Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

I am harder on Abram/Abraham about this fear than I should be. I’ve never lived in a world where anyone thought to kill me before having sex with my girlfriends or wives. Only God’s care makes Abram’s fear seem foolish. I’ve certainly feared matters of much less import when I should have trusted Him. And Abram’s fear—should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves4—sounds very much like a rationalization of the religious mind among those who have some compunction about sex with another man’s wife.

Masoretic Text

Septuagint

Genesis 12:14-16 (Tanakh)

Genesis 12:14-16 (NET)

Genesis 12:14-16 (NETS)

Genesis 12:14-16 (English Elpenor)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman (הָ֣אִשָּׁ֔ה) that she was very (מְאֹֽד) fair (יָפָ֥ה). When Abram entered Egypt, the Egyptians saw that the woman (‘iššâ, האשה) was very (mᵊ’ōḏ, מאד) beautiful (yāp̄ê, יפה). And it came about when Abram entered into Egypt—as the Egyptians saw the woman (τὴν γυναῖκα), that she was very (σφόδρα) beautiful (καλὴ)— And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife (τὴν γυναῖκα αὐτοῦ) that she was very (σφόδρα) beautiful (καλὴ)–
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken (וַתֻּקַּ֥ח) into Pharaoh’s house [Table]. When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken (lāqaḥ, ותקח) into the household of Pharaoh, that then the rulers of Pharao saw her and praised her to Pharao and brought (εἰσήγαγον) her into Pharao’s house [Table]. that the princes of Pharao saw her, and praised her to Pharao and brought (εἰσήγαγον) her into the house of Pharao.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels [Table]. and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels. And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels [Table]. And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.

The Hebrew word יָפָ֥ה (yāp̄ê), fair (Tanakh, KJV), beautiful (NET), was translated καλὴ, a form of καλός, in the Septuagint. I want to review what happened after Abimelech took Sarah to contrast that beauty to the story of Pharaoh and Sarai.

Masoretic Text

Septuagint

Genesis 20:3 (Tanakh) Table

Genesis 20:3 (NET)

Genesis 20:3 (NETS) Table

Genesis 20:3 (English Elpenor)
But G-d came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman (הָֽאִשָּׁ֣ה) whom thou hast taken (לָקַ֔חְתָּ); for she is a man’s wife’. But God appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman (‘iššâ, האשה) you have taken (lāqaḥ, לקחת), for she is someone else’s wife.” And God came in to Abimelech in his sleep during the night and said, “Look, you are about to die by reason of the woman (τῆς γυναικός) whom you have taken (ἔλαβες), whereas she is married to a man.” And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman (τῆς γυναικός), whom thou hast taken (ἔλαβες), whereas she has lived with a husband.

God did not warn Pharaoh in a dream:

Masoretic Text

Septuagint

Genesis 12:17 (Tanakh) Table

Genesis 12:17 (NET)

Genesis 12:17 (NETS) Table

Genesis 12:17 (English Elpenor)
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife (אֵ֥שֶׁת). But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife (‘iššâ, אשת). And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife (τῆς γυναικὸς). And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife (τῆς γυναικὸς).

Was Abimelech somehow different from Pharoah?

Masoretic Text

Septuagint

Genesis 20:4a (Tanakh) Table

Genesis 20:4a (NET)

Genesis 20:4a (NETS) Table

Genesis 20:4a (English Elpenor)
Now Abimelech had not come near (קָרַ֖ב) her; Now Abimelech had not gone near (qāraḇ, קרב) her. Now Abimelech had not touched (ἥψατο) her, But Abimelech had not touched (ἥψατο) her,

The implication is strong that Pharoah had…come near (qāraḇ, קָרַ֖ב) her (Tanakh), he had…touched (ἥψατο) her (NETS, English Elpenor). Is that why God appeared to Abimelech in a dream at night,5 but struck Pharaoh and his household with severe diseases?6 Well, maybe, since the law, which came [more than] 430 years afterward7 said, “You shall not commit adultery”8?

But that answer only prompts another question, for God said to Abimelech:

Masoretic Text

Septuagint

Genesis 20:6b (Tanakh) Table

Genesis 20:6b (NET)

Genesis 20:6b (NETS) Table

Genesis 20:6b (English Elpenor)
I also withheld thee from sinning against Me. Therefore suffered I thee not to touch (לִנְגֹּ֥עַ) her. I have kept you from sinning against me and..I did not allow you to touch (nāḡaʿ, לנגע) her. I was the one who spared you so that you did not sin in regard to me. Therefore I did not allow you to touch (ἅψασθαι) her. I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch (ἅψασθαι) her.

Here the implication that Pharoah sinned against God by touching Sarai borders on certainty.

Masoretic Text

Septuagint

Genesis 12:18, 19 (Tanakh)

Genesis 12:18, 19 (NET)

Genesis 12:18, 19 (NETS)

Genesis 12:18, 19 (English Elpenor)
And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife (אִשְׁתְּךָ֖)? So Pharaoh summoned Abram and said, “What is this you have done to me? Why didn’t you tell me that she was your wife (‘iššâ,אשתך)? Now when Pharao had called Abram he said, “What is this you have done to me, that you did not tell me that she is your wife (γυνή σού)? And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife (γυνή σου)?
Why saidst thou: She is my sister? so that I took (וָֽאֶקַּ֥ח) her to be my wife (לְאִשָּׁ֑ה); now therefore behold thy wife (אִשְׁתְּךָ֖), take her (קַ֥ח), and go thy way.’ Why did you say, ‘She is my sister,’ so that I took (lāqaḥ, ואקח) her to be my wife (‘iššâ, לאשה)? Now, here is your wife (‘iššâ, אשתך). Take her (lāqaḥ, קח) and go!” Why did you say, ‘She is my sister’? And I took (ἔλαβον) her to myself for a wife (γυναῖκα). And now here is your wife (ἡ γυνή σου) before you; take her (λαβὼν); hurry off.” Wherefore didst thou say, She is my sister? and I took (ἔλαβον) her for a wife (γυναῖκα) to myself; and now, behold, thy wife (ἡ γυνή σου) is before thee, take her (λαβὼν) and go quickly away.

So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai? Before I go on, I should acknowledge that Rashi potentially disputed my “certainty” that Pharaoh “touched” Sarai:9

And the Lord plagued Pharaoh…[with] great plagues: He was stricken with the plague of “ra’athan,” making intercourse harmful to him. Gen. Rabbah (41:2)

as well as his household: lit. and his house. As the Targum states: and upon the people of his house, (and its midrashic interpretation (Tan. Lech Lecha 8) is that this includes its walls, pillars, and utensils. In an old Rashi).

on account of Sarai: [The words עַל דְבַר שָׂרַי mean literally] according to her words: she would say to the angel, “Strike,” and he would strike. [from Tan. Lech Lecha 5]

From the word דְּבַ֥ר (dāḇār), a word not translated independently into English, Rashi constructed a scene where Sarai called on an angel to strike Pharaoh and his household. The word “strike” was וַיְנַגַּ֨ע (nāḡaʿ), translated plagued (Tanakh, KJV) and struck (NET), from the same root as לִנְגֹּ֥ע (nāḡaʿ), translated to touch (Tanakh, KJV, NET) when God told Abimelech: I did not allow you to touch her.10 Rashi didn’t say explicitly whether Sarai told the angel to strike before or after Pharaoh “touched” her. But consider God’s command to Abimelech:

Masoretic Text

Septuagint

Genesis 20:7 (Tanakh)

Genesis 20:7 (NET)

Genesis 20:7 (NETS)

Genesis 20:7 (English Elpenor)
Now therefore restore the man’s wife (אֵֽשֶׁת); for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’ But now give back the man’s wife (‘iššâ, אשת). Indeed he is a prophet and he will pray for you; thus you will live. But if you don’t give her back, know that you will surely die along with all who belong to you.” And now return the woman (τὴν γυναῖκα) to the man, for he is a prophet, and he will pray for you, and you will live. If, however, you do not restore her, know that you shall die, you and all that are yours.” But now return the man his wife (τὴν γυναῖκα); for he is a prophet, and shall pray for thee, and thou shalt live; but if thou restore her not, know that thou shalt die and all thine.

Then consider Rashi’s commentary:11

return the man’s wife: And do not think that perhaps she will be repugnant to him, and he will not accept her, or that he will hate you and not pray for you. (Abimelech said to Him, “Who will let him know that I did not touch her?” He replied,)

because he is a prophet: And he knows that you did not touch her; therefore, “he will pray for you.” – [from Tan. Buber, Vayera 25]

The suggestion here, that Sarai would or should “be repugnant” to Abram if she told the angel to strike after Pharaoh “touched” her, implies that Rashi intended before Pharaoh “touched” her. I was a little surprised that many if not most commentators seemed to hold that the Lord struck Pharaoh and his household with severe diseases12 before Pharaoh “touched” Sarai. It was also the hope or expectation of most people I found online.13 It would’ve been my own preference. That’s why I’m pursuing the question.

It just seems to me now that the contrast between the two stories implies that Pharaoh “touched” Sarai. I’ll back off from my “certainty.” The text doesn’t explicitly say that Pharaoh “touched” Sarai any more than it says that Sarai “would say to the angel, ‘Strike,’ and he would strike.” The same phrase עַל־דְּבַ֥ר, made up of two words עַל (ʿal) and דְּבַ֥ר (dāḇār), is found in Genesis 20:11.

Masoretic Text

Septuagint

Genesis 20:11 (Tanakh) Table

Genesis 20:11 (NET)

Genesis 20:11 (NETS) Table

Genesis 20:11 (English Elpenor)
And Abraham said: ‘Because I thought: Surely the fear of G-d is not in this place; and they will slay me for my wife’s sake. Abraham replied, “Because I thought, ‘Surely no one fears God in this place. They will kill me because of my wife. And Abraam said, “Because I said, It appears there is no piety in this place, and so they will kill me because of my wife. And Abraam said, Why I said, Surely there is not the worship of God in this place, and they will slay me because of my wife.

Here that two word phrase was translated for…sake (Tanakh) and because of (NET). A note (28) in the NET reads: “Heb ‘over the matter of.’” That seems to be the most reasonable understanding of the phrase in Genesis 12:17. The story of Sarai calling on an angel to defend her virtue would have been a good one to tell, if it actually happened. It sounds a little too much like the chivalric code:

The code of chivalry that developed in medieval Europe had its roots in earlier centuries. It arose in the Carolingian Empire from the idealisation of the cavalryman—involving military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne’s cavalry.[4]: 2 [5]

It’s not too hard to imagine that a medieval French rabbi, learning and teaching at a time when these ideals of justice and virtue were percolating, thought that God would put his knight at the fair lady Sarai’s disposal. I’m a little distressed how unchivalrous Abram seems 918 years after Rashi died. This is how Abraham explained it to Abimelech:

Masoretic Text

Septuagint

Genesis 20:13 (Tanakh) Table

Genesis 20:13 (NET)

Genesis 20:13 (NETS) Table

Genesis 20:13 (English Elpenor)
And it came to pass, when G-d caused me to wander from my father’s house, that I said unto her: This is thy kindness (חַסְדֵּ֔ךְ) which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’ When God made me wander from my father’s house, I told her, ‘This is what you can do to show your loyalty (ḥeseḏ, חסדך) to me: Every place we go, say about me, “He is my brother.”’” Now it came about when God brought me forth from my father’s house, that then I said to her, ‘This righteousness (δικαιοσύνην) you shall do for me: in every place, there where we enter, say about me, He is my brother.’” And it came to pass when God brought me forth out of the house of my father, that I said to her, This righteousness (δικαιοσύνην) thou shalt perform to me, in every place into which we may enter, say of me, He is my brother.

The Hebrew word חַסְדֵּ֔ךְ (ḥeseḏ), translated kindness (Tanakh, KJV) and loyalty (NET), was rendered δικαιοσύνην (righteousness) by the rabbis who translated the Septuagint. So, rather than cavil at Abraham’s apparent lack of medieval European moral sensibilities, I should marvel at how far Sarai/Sarah was willing to go to obey her husband, her owner, her lord.

Without speaking a word against Abraham, Peter drew a sharp contrast quietly commending Sarah as one who did good and [did] not fear anything that is frightening.14 And the Lord didn’t need to constantly critique and criticize Abraham as I am prone to do, since He had already given him a wife who demonstrated such faithful, patient obedience without fear, that he may be won15 without a word by the conduct of16 his wife.

I’ll pick this up in another essay. The table mentioned above follows.

Occurrences of πάντας in 1 Corinthians
Reference

NET Parallel Greek

 ESV
1 Corinthians 7:7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν I wish that all were as I myself am.
1 Corinthians 14:5

θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις

Now I want you all to speak in tongues,
1 Corinthians 15:25 ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ until he has put all his enemies under his feet.

Tables comparing Genesis 12:10; 12:11; 12:12; 12:13; 12:14; 12:18; 12:19 and 20:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 12:10; 12:11; 12:12; 12:13; 12:14; 12:18; 12:19 and 20:7 in the Septuagint (BLB and Elpenor), and a table comparing 1 Peter 3:1 in the NET and KJV follow.

Genesis 12:10 (Tanakh)

Genesis 12:10 (KJV)

Genesis 12:10 (NET)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land. There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.

Genesis 12:10 (Septuagint BLB)

Genesis 12:10 (Septuagint Elpenor)
καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς καὶ κατέβη Αβραμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς Καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς, καὶ κατέβη ῞Αβραμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ, ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς

Genesis 12:10 (NETS)

Genesis 12:10 (English Elpenor)
And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land. And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.

Genesis 12:11 (Tanakh)

Genesis 12:11 (KJV)

Genesis 12:11 (NET)
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: As he approached Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman.

Genesis 12:11 (Septuagint BLB)

Genesis 12:11 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα ἤγγισεν Αβραμ εἰσελθεῖν εἰς Αἴγυπτον εἶπεν Αβραμ Σαρα τῇ γυναικὶ αὐτοῦ γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ ἐγένετο δέ, ἡνίκα ἤγγισεν ῞Αβραμ εἰσελθεῖν εἰς Αἴγυπτον, εἶπεν ῞Αβραμ Σάρᾳ τῇ γυναικί· γινώσκω ἐγώ, ὅτι γυνὴ εὐπρόσωπος εἶ

Genesis 12:11 (NETS)

Genesis 12:11 (English Elpenor)
And it came about when Abram drew near to enter into Egypt that Abram said to his wife Sara, “I do know that your are a woman beautiful in countenance, And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

Genesis 12:12 (Tanakh)

Genesis 12:12 (KJV)

Genesis 12:12 (NET)
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive. When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive.

Genesis 12:12 (Septuagint BLB)

Genesis 12:12 (Septuagint Elpenor)
ἔσται οὖν ὡς ἂν ἴδωσίν σε οἱ Αἰγύπτιοι ἐροῦσιν ὅτι γυνὴ αὐτοῦ αὕτη καὶ ἀποκτενοῦσίν με σὲ δὲ περιποιήσονται ἔσται οὖν, ὡς ἂν ἴδωσί σε οἱ Αἰγύπτιοι, ἐροῦσιν ὅτι γυνὴ αὐτοῦ ἐστιν αὐτή, καὶ ἀποκτενοῦσί με, σὲ δὲ περιποιήσονται

Genesis 12:12 (NETS)

Genesis 12:12 (English Elpenor)
it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves. It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.

Genesis 12:13 (Tanakh)

Genesis 12:13 (KJV)

Genesis 12:13 (NET)
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee. So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”

Genesis 12:13 (Septuagint BLB)

Genesis 12:13 (Septuagint Elpenor)
εἰπὸν οὖν ὅτι ἀδελφὴ αὐτοῦ εἰμι ὅπως ἂν εὖ μοι γένηται διὰ σέ καὶ ζήσεται ἡ ψυχή μου ἕνεκεν σοῦ εἰπὸν οὖν, ὅτι ἀδελφὴ αὐτοῦ εἰμι, ὅπως ἂν εὖ μοι γένηται διὰ σέ, καὶ ζήσεται ἡ ψυχή μου ἕνεκέν σου

Genesis 12:13 (NETS)

Genesis 12:13 (English Elpenor)
Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account.” Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

Genesis 12:14 (Tanakh)

Genesis 12:14 (KJV)

Genesis 12:14 (NET)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. When Abram entered Egypt, the Egyptians saw that the woman was very beautiful.

Genesis 12:14 (Septuagint BLB)

Genesis 12:14 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα εἰσῆλθεν Αβραμ εἰς Αἴγυπτον ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ ἦν σφόδρα ἐγένετο δέ, ἡνίκα εἰσῆλθεν ῞Αβραμ εἰς Αἴγυπτον, ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα αὐτοῦ, ὅτι καλὴ ἦν σφόδρα

Genesis 12:14 (NETS)

Genesis 12:14 (English Elpenor)
And it came about when Abram entered into Egypt—as the Egyptians saw the woman, that she was very beautiful— And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife that she was very beautiful–

Genesis 12:18 (Tanakh)

Genesis 12:18 (KJV)

Genesis 12:18 (NET)
And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? So Pharaoh summoned Abram and said, “What is this you have done to me? Why didn’t you tell me that she was your wife?

Genesis 12:18 (Septuagint BLB)

Genesis 12:18 (Septuagint Elpenor)
καλέσας δὲ Φαραω τὸν Αβραμ εἶπεν τί τοῦτο ἐποίησάς μοι ὅτι οὐκ ἀπήγγειλάς μοι ὅτι γυνή σού ἐστιν καλέσας δὲ Φαραὼ τὸν ῞Αβραμ εἶπε· τί τοῦτο ἐποίησάς μοι, ὅτι οὐκ ἀπήγγειλάς μοι, ὅτι γυνή σου ἐστίν;

Genesis 12:18 (NETS)

Genesis 12:18 (English Elpenor)
Now when Pharao had called Abram he said, “What is this you have done to me, that you did not tell me that she is your wife? And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife?

Genesis 12:19 (Tanakh)

Genesis 12:19 (KJV)

Genesis 12:19 (NET)
Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way. Why did you say, ‘She is my sister,’ so that I took her to be my wife? Now, here is your wife. Take her and go!”

Genesis 12:19 (Septuagint BLB)

Genesis 12:19 (Septuagint Elpenor)
ἵνα τί εἶπας ὅτι ἀδελφή μού ἐστιν καὶ ἔλαβον αὐτὴν ἐμαυτῷ εἰς γυναῖκα καὶ νῦν ἰδοὺ ἡ γυνή σου ἐναντίον σου λαβὼν ἀπότρεχε ἱνατί εἶπας ὅτι ἀδελφή μου ἐστί; καὶ ἔλαβον αὐτὴν ἐμαυτῷ γυναῖκα, καὶ νῦν ἰδοὺ ἡ γυνή σου ἔναντί σου· λαβὼν ἀπότρεχε

Genesis 12:19 (NETS)

Genesis 12:19 (English Elpenor)
Why did you say, ‘She is my sister’? And I took her to myself for a wife. And now here is your wife before you; take her; hurry off.” Wherefore didst thou say, She is my sister? and I took her for a wife to myself; and now, behold, thy wife is before thee, take her and go quickly away.

Genesis 20:7 (Tanakh)

Genesis 20:7 (KJV)

Genesis 20:7 (NET)
Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’ Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine. But now give back the man’s wife. Indeed he is a prophet and he will pray for you; thus you will live. But if you don’t give her back, know that you will surely die along with all who belong to you.”

Genesis 20:7 (Septuagint BLB)

Genesis 20:7 (Septuagint Elpenor)
νῦν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ ὅτι προφήτης ἐστὶν καὶ προσεύξεται περὶ σοῦ καὶ ζήσῃ εἰ δὲ μὴ ἀποδίδως γνῶθι ὅτι ἀποθανῇ σὺ καὶ πάντα τὰ σά νῦν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ, ὅτι προφήτης ἐστὶ καὶ προσεύξεται περὶ σοῦ καὶ ζήσῃ· εἰ δὲ μὴ ἀποδίδως, γνώσῃ ὅτι ἀποθανῇ σὺ καὶ πάντα τὰ σά

Genesis 20:7 (NETS)

Genesis 20:7 (English Elpenor)
And now return the woman to the man, for he is a prophet, and he will pray for you, and you will live. If, however, you do not restore her, know that you shall die, you and all that are yours.” But now return the man his wife; for he is a prophet, and shall pray for thee, and thou shalt live; but if thou restore her not, know that thou shalt die and all thine.

1 Peter 3:1 (NET)

1 Peter 3:1 (KJV)
In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

1 Peter 3:1 (NET Parallel Greek)

1 Peter 3:1 (Stephanus Textus Receptus)

1 Peter 3:1 (Byzantine Majority Text)
Ὁμοίως [αἱ] γυναῖκες, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα |καὶ| εἴ τινες ἀπειθοῦσιν τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται ομοιως αι γυναικες υποτασσομεναι τοις ιδιοις ανδρασιν ινα και ει τινες απειθουσιν τω λογω δια της των γυναικων αναστροφης ανευ λογου κερδηθησωνται ομοιως αι γυναικες υποτασσομεναι τοις ιδιοις ανδρασιν ινα και ει τινες απειθουσιν τω λογω δια της των γυναικων αναστροφης ανευ λογου κερδηθησονται

1 John 12:32 (ESV)

4 Genesis 12:13 (NETS)

5 Genesis 20:3a (NET) Table

6 Genesis 12:17a (NET) Table

7 Galatians 3:17a (ESV) Table

8 Exodus 20:14 (ESV) Table

9 From Rashi’s commentary to Genesis 12:17 (Tanakh), chabad.org

10 Genesis 20:6b (NET) Table

11 From Rashi’s commentary to Genesis 20:7 (Tanakh), chabad.org

12 Genesis 12:17a (NET) Table

14 1 Peter 3:6b (ESV)

15 The NET parallel Greek text, NA28 and Byzantine Majority Text had κερδηθήσονται (NET: they will be won over) here in the future tense and indicative mood, where the Stephanus Textus Receptus had κερδηθησωνται (KJV: they…may…be won) in the aorist tense and subjunctive mood.

16 1 Peter 3:1b (ESV)