Who Am I? Part 12

Posted on January 26, 2021 by admin

Jesus said, I always do those things that please him^[1] (literally: “I the pleasing things do always”).

“How?” I ask. I couldn’t even say, “I always lie.”

The Father that dwelleth in me, he doeth the works,^[2] Jesus replied.

But I say, Paul wrote, live by the Spirit and you will not carry out the desires of the flesh.^[3]

I’ve written that I became an atheist during my prodigal years. That is technically correct according to the definition that pops up in Google: “a person who disbelieves or lacks belief in the existence of God or gods.” I stopped believing in my god of punishment for a few years, and I certainly didn’t believe in the existence of any other gods. But I was by no means a practicing atheist.

To become a practicing atheist is at least as difficult as becoming a do-it-yourself-Christian. Atheists exist in a world where God the Father is making Jesus’ enemies a footstool for [his] feet;^[4] God the Holy Spirit is proving the world wrong concerning sin and righteousness and judgment;^[5] and God the Son promised to draw all…to myself.^[6] The practicing atheist must be ever-vigilant to withstand his relentless love while striving to make this world the place where the omnipresent God is not. The atheist philosopher Friedrich Nietzsche lamented, “I am afraid we are not rid of God because we still have faith in grammar.”^[7]

It’s probably more meaningful to say that my free will became relatively unfettered from God for a time. Since I didn’t study the Bible in English, much less in Greek, I didn’t know anything about ἀπ᾿ ἐμαυτοῦ. I didn’t see the connection between ἀπ᾿ ἐμαυτοῦ and θέλημα. I was clueless that the noun θέλημα related to the verb θέλω: “I want.” But with my own free will relatively unfettered from God I was about to get a crash course in I want.

The following Gospel harmony provides a glimpse into Jesus’ free will as I want:

Matthew 26:36-39a (NET)	Mark 14:32-35 (NET)	Luke 22:39-41 (NET)	John 18:1 (NET)
			When he had said these things (John 13:31-17:26),
Then Jesus went with them	Then they went	Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the^[8] disciples followed him.	Jesus went out with his disciples
			across the^[9] Kidron Valley. There was an orchard there,
to a place called Gethsemane,^[10]	to a place called Gethsemane,^[11]
		When he came to the place,
			and he and his disciples went into it.
and he said to the disciples,	and Jesus said to his disciples,	he said to them,
“Sit here while I go over there and pray.”	“Sit here while I pray.”
		“Pray that you will not fall into temptation.”
He took with him Peter and the two sons of Zebedee, and he became anguished and distressed. Then he^[12] said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”	He took Peter, James,^[13] and John^[14] with him,^[15] and became very troubled and distressed. He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”
Going a little farther, he threw himself down with his face to the ground and prayed,	Going a little farther, he threw^[16] himself to the ground and prayed	He went away from them about a stone’s throw, knelt down, and prayed,
	that if it were possible the hour would pass from him.

Jesus’ will here, what He wanted, was not to be tortured to death. My Father, if possible, let this cup pass^[17] from me!^[18] He prayed according to Matthew’s Gospel narrative. Abba, Father, all things are possible for you, Mark’s Gospel narrative clarified. Take this cup away from me.^[19] This is perfectly intelligible to me.

I want to live, not to die. If I must die, I want that death to be as easy as possible. Viewed this way Jesus’ expressed a fundamental aspect of the human will. But viewed in the context of his own life and words, I get a very different picture. He had already stated quite publicly (John 12:27, 28a NET):

“Now my soul is greatly distressed. And what should I say? ‘Father, deliver me from this hour’? No, but for this very reason I have come to this hour. Father, glorify your name.”

And then privately, alone in prayer with his Father, He did exactly that: He prayed that if it were possible the hour would pass from him.^[20] This is so pathetically human I can hear the pre-echo of Paul’s lament: Wretched man that I am! Who will rescue me from this body of death?^[21] Jesus’ prayer was more nuanced, however, than I’ve made it seem. His free will was more constrained by the will of his Father.

Matthew 26:39b (NET)	Mark 14:36 (NET)	Luke 22:42 (NET)
	He said,
“My Father, if possible,	“Abba, Father, all things are possible for you.
		“Father, if you are willing,
let this cup pass from me! Yet not what I will, but what you will.”	Take this cup away from me. Yet not what I will, but what you will.”	take this cup away^[22] from me. Yet not my will but yours be done.”

Jesus’ will was subordinate to his Father’s will (letter C of the throne diagram). Father, if you are willing (εἰ βούλει), He prayed before his request in Luke’s Gospel narrative. Yet not my will (πλὴν μὴ τὸ θέλημα μου), followed his request, but yours be done (ἀλλὰ τὸ σὸν γινέσθω). Matthew’s and Mark’s Gospel narratives had the following after Jesus’ request:

Matthew 26:39c (NET)	Mark 14:36c (NET)
Yet not what I will, but what you will.	Yet not what I will, but what you will.
Matthew 26:39c (NET Parallel Greek)	Mark 14:36c (NET Parallel Greek)
πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ	ἀλλ᾿ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ

Though I didn’t study the Bible, this story was unavoidable as Easter approached. I don’t recall it being presented as a Gospel harmony. We were Protestant. Visual aids were not generally used upstairs in gownup church. I do remember flipping back and forth between Gospel accounts during sermons. That’s how I knew they “needed” harmonizing.

As a boy I found it embarrassing, even a little disconcerting, how much Jesus feared death. I’m sure preachers tried to explain how it wasn’t a fear of death, but that just seemed like a cover for their own embarrassment over Jesus’ lack of machismo. Besides, Jesus was so perfect, it was all going to work out okay in the end—for Him. What follows always seemed like the point of the story to me.

Matthew 26:40, 41 (NET)	Mark 14:37, 38 (NET)
Then he came to the disciples and found them sleeping. He said to Peter,	Then he came and found them sleeping, and said to Peter,
	“Simon, are you sleeping?
“So, couldn’t you stay awake with me for one hour? Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”	Couldn’t you stay awake for one hour? Stay awake and pray that you will not fall^[23] into temptation. The spirit is willing, but the flesh is weak.”

I thought I needed to be stronger than Peter and the other disciples, stronger even than Jesus perhaps:

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on”;^[24]

[Jesus] did not need anyone to testify about man, for he knew what was in man.^[25] For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.^[26] But I missed completely that when Jesus said, The spirit is willing, but the flesh is weak, He referred primarily to Himself. He wasn’t chiding his disciples so much as empathizing with them, as he continued to wrestle in prayer with the weakness of his own flesh.

Matthew 26:42 (NET)	Mark 14:39 (NET)	Luke 22:43 ,44 (NET)
He went away a second time and prayed,	He went away again and prayed the same thing.
		Then an angel from heaven appeared to him and strengthened him. And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.
“My Father, if this cup^[27] cannot be taken away^[28] unless I drink it, your will must be done.”

An argument could be made that the angel from heaven didn’t appear until Jesus’ third prayer session. I placed this appearance in the second because I know what comes next. We are taken from a scene of Jesus in anguish praying more earnestly with sweat…like drops of blood to a scene where Jesus is terrifyingly calm. These scenes are separated not by decades, nor years, not months, nor weeks, not even days: It was only a matter of moments before Jesus asked Peter and the other disciples: How then would the scriptures that say it must happen this way be fulfilled?^[29]

Despite my attempt to add a few moments here the angel may not have appeared before Jesus prayed: My Father, if this cup cannot be taken away unless I drink it, your will must be done. The clause your will must be done (γενηθήτω τὸ θέλημα σου) struck me as I consider free will in general and Jesus’ free will in particular. The subject, your will, is τὸ θέλημα σου. The NET translators chose must be done for the verb γενηθήτω, a passive imperative form of γίνομαι. I laughed out loud at a passive imperative.

It was clear that must was intended to convey the imperative aspect and be done the passive aspect. But I couldn’t grasp whether the imperative aspect should hold sway (your will must be done by me), or the passive aspect (your will must be done to me). Gary Gagliardi’s insight on Christ’s Words — The Mysteries of Jesus’s Greek Revealed was helpful here:

The word translated as “be” means “to become,” that is, to enter into a new state. In Greek, especially as used by Jesus, it is the opposite of “being,” which is existence in the current state. It is in a form that doesn’t exist in English, the 3rd person command in the passive. In translation a 3rd person command is usually translated with a leading “let”, so “let your.”

Mr. Gagliardi’s translation, “let your desire come into being,” seemed like a perfect solution until I tried to make it more concrete with a simpler command: one in authority says, “I want you to wash the dishes.” “Let your desire come into being,” rings true if the one under authority says it on the way to washing the dishes. But if the one under authority simply stands there, or sits there, and says, “Let your desire come into being,” I have a fairly practical demonstration of James’ maxim (James 2:17 KJV):

Even so faith, if it hath not works, is dead, being alone.

The translation alone for the Greek word ἑαυτήν (NET: itself) seems to strengthen the connection to a later statement: You see^[30] that a person is justified by works and not by faith alone (μόνον, a form of μόνος; KJV: only).^[31] Jesus presented this same issue to the chief priests and elders of the people as a question (Matthew 21:28-31a NET):

What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today’ [Table]. The boy answered, ‘I will (θέλω) not.’ But later he had a change of heart and went. The father went to the other son and said the same thing. This boy answered, ‘I will, sir (ἐγώ, κύριε),’ but did not go. Which of the two did (ἐποίησεν, a form of ποιέω) his father’s will (θέλημα) [Table]?

The works are so integrated into the faith we would probably call it faithworks if we were physicists. But who does these faithworks? Do I do them as continuous acts of my own free will or do they come from God? I expressed my current bias clearly at the beginning of this essay: The Father that dwelleth in me, Jesus said, he doeth the works.^[32]

The scene of Jesus’ anguish in prayer continued:

Matthew 26:43-46 (NET)	Mark 14:40-42 (NET)	Luke 22:45, 46 (NET)
		When he got up from prayer,
He came again and found^[33] them sleeping;	When he came^[34] again he found them sleeping;	he came to the disciples and found them sleeping,
		exhausted from grief.
they could not keep their eyes open.	they could not keep their eyes open.^[35]
.	And they did not know what to tell him.
		So he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!”
So leaving them again, he went away and prayed for the third time, saying the same thing once more.^[36]
Then he came to the^[37] disciples and said to them, “Are you still sleeping and resting?	He came a third time and said to them, “Are you still sleeping and resting?
	Enough of that!
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. Get up, let us go. Look! My betrayer is approaching!”	The hour has come. Look, the Son of Man is betrayed into the hands of sinners. Get up, let us go. Look! My betrayer is approaching!”

And that abruptly we are in a new scene: Jesus is back, large and in charge, and terrifyingly calm. It is probably time to call terrifyingly calm what it actually is: the peace (εἰρήνη) of God that surpasses all understanding,^[38] an aspect of the fruit of the Spirit. Jesus, strengthened by an angel from heaven, prayed in anguish as the human response exemplified by his disciples was to sleep. Jesus exhibited the peace of God that surpasses all understanding when the human response exemplified by his disciples was fight (Matthew 26:51-54; Mark 14:47-49; Luke 22:49-52; John 18:10, 11) or flight (Matthew 26:56; Mark 14:50-52).

It becomes more and more impossible for me to believe that Jesus subordinated his will—“I want not to be tortured to death”—to his Father’s will by an act of his own free will, which was—“I want not to be tortured to death” at that moment. The apparent choices, willpower or the indwelling Spirit of God, are listed in a tabular form:

Willpower

The Indwelling Spirit of God

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on”;

The Father that dwelleth in me, he doeth the works.

But that’s Jesus. What about me? For it is God which worketh in you, Paul wrote to those who believe Jesus, both to will and to do of his good pleasure.^[39]

The Greek word translated worketh is ἐνεργῶν (a form of ἐνεργέω). The word translated to will is θέλειν (a form of θέλω). And the word translated to do is ἐνεργεῖν (another form of ἐνεργέω).

To conclude I’ll consider the passive imperative γενηθήτω again, not as a bad joke but as a source of real insight. I’m more confident that your will must be done by the Father that dwelleth in me, he doeth the works. But there is an aspect of your will must be done to me as well here:

Matthew 26:45b, 46 (NET)	Mark 14:41b, 42 (NET)
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”	The hour has come. Look, the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”

The Greek word translated betrayed is παραδίδοται (a form of παραδίδωμι). The same word was translated will be handed over when Jesus told his disciples, You know that after two days the Passover is coming, and the Son of Man will be handed over (παραδίδοται) to be crucified.^[40] It was translated is delivered in the KJV when Jesus taught his disciples, and said unto them, The Son of man is delivered (παραδίδοται) into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third^[41] day.^[42]

Though the emphasis above may be on the betrayer (παραδιδούς, another form of παραδίδωμι) Judas Iscariot, Jesus was handed over and delivered by God the Father long before Judas was born: How then would the scriptures that say it must happen this way be fulfilled?^[43] For God so loved the world, that he gave his only begotten (μονογενῆ, a form of μονογενής) Son, that whosoever believeth in him should not perish, but have everlasting life.^[44] Yet none of this was contrary to Jesus’ own free will (John 10:17, 18 NET).

This is why the Father loves me—because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. ^[45] I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.

This leads me to a third aspect: your will must be done through me. Whether this aspect is implicit in the passive imperative γενηθήτω or not, it is revealed in this story. These three aspects are difficult for me to hold in my mind simultaneously as one whole (not unlike the nine aspects of the fruit of the Spirit). Those who believe have God’s promise to guide us through this and every faithwork.

Masoretic Text		Septuagint
Isaiah 55:10, 11 (Tanakh)	Isaiah 55:10, 11 (NET)	Isaiah 55:10, 11 (NETS)	Isaiah 55:10, 11 (English Elpenor)
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:	The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.	For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food,	For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.	In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.”	so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed (ἠθέλησα) is fulfilled, and I will prosper your ways and my commandments.	so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed (ἠθέλησα) shall have been accomplished; and I will make thy^[46] ways prosperous, and [will effect] my commands.

Tables comparing Isaiah 55:10 and 55:11 in the Tanakh, KJV and NET, and comparing Isaiah 55:10 and 55:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:36; 26:38, 39; Mark 14:32, 33; 14:35; Luke 22:39; John 18:1; Luke 22:42; Mark 14:38; Matthew 26:42; James 2:24; Matthew 26:43-45; Mark 14:40 and 9:31 in the NET and KJV follow.

Isaiah 55:10 (Tanakh)	Isaiah 55:10 (KJV)	Isaiah 55:10 (NET)
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:	For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:	The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.

Isaiah 55:10 (Septuagint BLB)	Isaiah 55:10 (Septuagint Elpenor)
ὡς γὰρ ἐὰν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ ἕως ἂν μεθύσῃ τὴν γῆν καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν	ὡς γὰρ ἂν καταβῇ ὁ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείραντι καὶ ἄρτον εἰς βρῶσιν
Isaiah 55:10 (NETS)	Isaiah 55:10 (English Elpenor)
For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food,	For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:

Isaiah 55:11 (Tanakh)	Isaiah 55:11 (KJV)	Isaiah 55:11 (NET)
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.	So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.	In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.”

Isaiah 55:11 (Septuagint BLB)	Isaiah 55:11 (Septuagint Elpenor)
οὕτως ἔσται τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου οὐ μὴ ἀποστραφῇ ἕως ἂν συντελεσθῇ ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς σου καὶ τὰ ἐντάλματά μου	οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς μου καὶ τὰ ἐντάλματά μου
Isaiah 55:11 (NETS)	Isaiah 55:11 (English Elpenor)
so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed is fulfilled, and I will prosper your ways and my commandments.	so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed shall have been accomplished; and I will make thy ways prosperous, and [will effect] my commands.

Matthew 26:36 (NET)	Matthew 26:36 (KJV)
Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”	Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τότε ἔρχεται μετ᾿ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς· καθίσατε αὐτοῦ ἕως [οὗ] ἀπελθὼν ἐκεῖ προσεύξωμαι	τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει	τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει

Matthew 26:38, 39 (NET)	Matthew 26:38, 39 (KJV)
Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”	Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐτοῖς· περίλυπος ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾿ ἐμοῦ	τοτε λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου	τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου

Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will.”

And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων· πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾿ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ	και προελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ	και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ

Mark 14:32, 33 (NET)	Mark 14:32, 33 (KJV)
Then they went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.”	And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· καθίσατε ὧδε ἕως προσεύξωμαι	και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι	και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι

He took Peter, James, and John with him, and became very troubled and distressed.

And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετ᾿ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν	και παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν	και παραλαμβανει τον πετρον και ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν

Mark 14:35 (NET)	Mark 14:35 (KJV)
Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.	And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾿ αὐτοῦ ἡ ὥρα	και προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα	και προσελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα

Luke 22:39 (NET)	Luke 22:39 (KJV)
Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him.	And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν, ἠκολούθησαν δὲ αὐτῷ \|καὶ\| οἱ μαθηταί	και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου	και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου

John 18:1 (NET)	John 18:1 (KJV)
When he had said these things, Jesus went out with his disciples across the Kidron Valley. There was an orchard there, and he and his disciples went into it.	When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου \|τοῦ\| Κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ	ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου	ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου

Luke 22:42 (NET)	Luke 22:42 (KJV)
“Father, if you are willing, take this cup away from me. Yet not my will but yours be done.”	Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγων· πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ· πλὴν μὴ τὸ θέλημα μου ἀλλὰ τὸ σὸν γινέσθω	λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω	λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω

Mark 14:38 (NET)	Mark 14:38 (KJV)
Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”	Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής	γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης	γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης

Matthew 26:42 (NET)	Matthew 26:42 (KJV)
He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.”	He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο \|λέγων\|· πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημα σου	παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου	παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου

James 2:24 (NET)	James 2:24 (KJV)
You see that a person is justified by works and not by faith alone.	Ye see then how that by works a man is justified, and not by faith only.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον	ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον	ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον

Matthew 26:43-45 (NET)	Matthew 26:43-45 (KJV)
He came again and found them sleeping; they could not keep their eyes open.	And he came and found them asleep again: for their eyes were heavy.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι	και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι	και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι

So leaving them again, he went away and prayed for the third time, saying the same thing once more.

And he left them, and went away again, and prayed the third time, saying the same words.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν	και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων	και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων

Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς· καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν	τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων	τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων

Mark 14:40 (NET)	Mark 14:40 (KJV)
When he came again he found them sleeping; they could not keep their eyes open. And they did not know what to tell him.	And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ	και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν	και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν

Mark 9:31 (NET)	Mark 9:31 (KJV)
for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. They will kill him, and after three days he will rise.”	For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν \|αὐτοῖς\| ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται	εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται	εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται

Who Am I? Part 13

Back to Psalm 22, Part 7

Back to Psalm 22, Part 8

Back to Romans, Part 17

Back to Romans, Part 18

Back to Adultery in the Prophets, Part 2

Back to The Lost Son of Perdition, Part 11

Back to Who Am I? Part 14

Back to αὐτοῦ and ἑαυτοῦ, Part 2

Back to Christ-Centered Preaching, Chapter 1

Back to Exploration, Part 8

Back to Exploration, Part 11

Back to 3 John, Part 3

Back to Exploration, Part 16

^[1] John 8:29b (NET)

^[2] John 14:10b (KJV)

^[3] Galatians 5:16 (NET)

^[4] Hebrews 1:13; Luke 20:43; Acts 2:35 (NET)

^[5] John 16:8 (NET)

^[6] John 12:32 (NET)

^[7] Friedrich Nietzsche, Twilight of the Idols / The Anti-Christ

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Geek text and NA²⁸ did not.

^[9] The NET parallel Greek text and NA²⁸ had the article τοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had των.

^[10] In the NET parallel Greek text and NA²⁸ Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

^[11] In the NET parallel Greek text and NA²⁸ Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

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

^[13] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the article τὸν preceding James. The Byzantine Majority Text did not.

^[14] The NET parallel Greek text and NA²⁸ had the article τὸν preceding John. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[15] The NET parallel Greek text and NA²⁸ had μετ᾿ αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθ εαυτου.

^[16] The NET parallel Greek text and NA²⁸ had ἔπιπτεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσεν (KJV: fell).

^[17] The NET parallel Greek text and NA²⁸ had παρελθάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρελθετω.

^[18] Matthew 26:39b (NET)

^[19] Mark 14:36a (NET)

^[20] Mark 14:35b (NET)

^[21] Romans 7:24 (NET)

^[22] The NET parallel Greek text and NA²⁸ had παρένεγκε here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρενεγκειν (KJV: remove).

^[23] The NET parallel Greek text and NA²⁸ had ἔλθητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθητε (KJV: ye enter).

^[24] If, Rudyard Kipling. This poem was a favorite admonition of my Dad’s.

^[25] John 2:25 (NET)

^[26] Hebrews 4:15 (NET)

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

^[28] The Stephanus Textus Receptus and Byzantine Majority Text had απ εμου (KJV: from me) following be taken away (KJV: pass away). The NET parallel Greek text and NA²⁸ did not.

^[29] Matthew 26:54 (NET)

^[30] The Stephanus Textus Receptus and Byzantine Majority Text had τοινυν (KJV: then) here. The NET parallel Greek text and NA²⁸ did not.

^[31] James 2:24 (NET)

^[32] John 14:10b (KJV)

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

^[34] The NET parallel Greek text and NA²⁸ had ἐλθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποστρεψας (KJV: when he returned).

^[35] The NET parallel Greek text and NA²⁸ had καταβαρυνόμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβαρημενοι (KJV: heavy).

^[36] The NET parallel Greek text and NA²⁸ had πάλιν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

^[38] Philippians 4:7 (NET)

^[39] Philippians 2:13 (KJV) Table

^[40] Matthew 26:2 (NET)

^[41] The Stephanus Textus Receptus and Byzantine Majority Text had τη τριτη here, where the NET parallel Greek text and NA²⁸ had μετὰ τρεῖς (NET: after three).

^[42] Mark 9:31 (KJV)

^[43] Matthew 26:54 (NET)

^[44] John 3:16 (KJV) Table

^[45] Who Am I? Part 11

^[46] The Greek is μου here though the parallel English is thy.

Isaiah 53:10-12, Part 4

Posted on December 30, 2020 by admin

This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint. My working assumption is that the Masoretic text is a revision of the Hebrew scriptures made in accordance with Jewish tradition and that the Septuagint is a Greek translation of an earlier Hebrew text, before Israel rejected Jesus as Messiah. Again, I must thank Jim Searcy for reminding me that a manuscript of Isaiah was found among the dead sea scrolls.

My Hebrew still sucks but it’s good enough to spot a word in a wordstring, especially if that wordstring is printed. The final clause of the first verse under consideration follows:

Masoretic Text		Septuagint
Isaiah 53:10d (Tanakh) Table	Isaiah 53:10d (NET)	Isaiah 53:10d (NETS)	Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand.	and the Lord’s purpose will be accomplished through him.	And the Lord wishes to take away	the Lord also is pleased to take away from

In another essay I looked at the Hebrew word translated the pleasure (Tanakh) and purpose (NET): וְחֵ֥פֶץ (chephets). It was translated with the Greek conjunction καὶ and verb βούλεται (a form of βούλομαι) in the Septuagint.

The Hebrew word בְּיָד֥וֹ (yad), translated in his hand (Tanakh) and through him (NET), seemed to have no counterpart in Greek in the Septuagint. It does occur however in the Isaiah scroll from the dead sea scrolls. “The Great Isaiah Scroll and the Masoretic Text,” by Jeff A. Benner on The Ancient Hebrew Research Center online was a great introduction for me.

Near the end of the article there is an “Interlinear of Isaiah 53.” The interlinear in this case is printed Hebrew text and verse numbers superimposed upon a photograph of the 53rd chapter of the Isaiah scroll. It was much easier to decipher and provided a handy key to pursue other verses in the online version of the scroll. “The Isaiah scroll from the Dead Sea Caves has been dated to around 200 B.C.” Mr. Benner wrote.

I had begun to consider the thirteen (twelve other) negative examples, this particular difference between the Masoretic text and the Septuagint, in Isaiah. I’m straining the limits of my eyesight but I’m pretty sure יָדִי֙ (yad) is also found in Isaiah 10:13 in the Isaiah scroll. “Dating from ca. 125 BCE, [“The Great Isaiah Scroll”] is also one of the oldest of the Dead Sea Scrolls,” according to the introductory material in “The Great Isaiah Scroll” on The Digital Dead Sea Scrolls online.

I quoted the different dates on purpose. This is normal in historical research. I don’t tend to get too excited about artifact dating, but these dates would push back a portion of the Masoretic text to before the time of Christ. I’ll quote the explanation from “The Great Isaiah Scroll” in a little detail:

Masoretic Version of the Hebrew Bible
The evidence emerging from the Qumran scrolls is that there were several concurrent versions of the biblical text, though one – now referred to as the proto-Rabbinic or proto-Masoretic – enjoyed a special status by the Greco-Roman period (3rd century BCE – 1st century CE). That apparently became the authoritative text for mainstream Judaism toward the end of the Second Temple, as evidenced by ancient parchment fragments of several biblical books (1st-2nd century CE) discovered in other parts of the Judean Desert (Masada, Wadi Murabba’at, Nahal Hever, and Nahal Tze’elim).

Through the activity of generations of sages (known as “Masoretes”), who faithfully preserved and transmitted the sacred words across centuries, an authoritative or Masoretic version of the Hebrew Bible gradually evolved, containing its definitive correct text, proper vocalization, and accentuation marks. The Aleppo Codex, transcribed by the scribe Solomon son of Buya’a and annotated by the scholar Aaron ben Asher in the 10th century CE in the Galilean city of Tiberias, is considered the finest extant example of this version.

My original hope that the differences between the Masoretic text and the Septuagint would be limited to disputes over Jesus as Messiah hasn’t panned out anyway. I’m kind of lazy at heart, but have grown to realize that this is a bigger project than I first imagined. So, the next negative example follows:

Masoretic Text		Septuagint
Isaiah 19:25 (Tanakh)	Isaiah 19:25 (NET)	Isaiah 19:25 (NETS)	Isaiah 19:24b, 25 (Elpenor English)
Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work (וּמַֽעֲשֵׂ֚ה) of my hands (יָדַי֙), and Israel mine inheritance.	The Lord of Heaven’s Armies will pronounce a blessing over the earth, saying, “Blessed be my people, Egypt, and the work (ma`aseh, ומעשׁה) of my hands (yad, ידי), Assyria, and my special possession, Israel!”	that the Lord Sabaoth has blessed, saying, “Blessed be my people that are in Egypt and among the Assyrians, even Israel my heritage.”	which the Lord of hosts has blessed, (25) saying, Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance.

Here the phrase וּמַֽעֲשֵׂ֚ה (ma`aseh), and…the work, יָדַי֙ (yad), of my hands, was not translated in the Septuagint. My working assumption is that it was not in the Hebrew version the rabbis used to translate the Septuagint. (It is in the Isaiah scroll dated 200-125 BC.) I turned Rashi’s commentary on in the Tanakh on Chabad.org, hoping for some reason why the Masoretes might have added it:

Which… blessed them: [lit. him,] i.e., Israel.

Blessed is My people: Israel, whom I chose for Myself as a people when they were in Egypt.

and the work of My hands: I showed them with the mighty deeds I performed wondrously against Assyria, and through those miracles they will repent and be as though I just made them anew, and they will be My heritage, Israel. Jonathan paraphrased this in a similar manner.

With the exception of the blessing on the work of God’s hands, Rashi’s commentary reads in a way similar to the way I read the Septuagint: Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance. The “work of my hands” that Rashi had in mind concerning Assyria was “the miracle that will be performed for Hezekiah” (2 Kings 18:13-19:37). Isaiah 19:24 and Rashi’s commentary follow:

Masoretic Text		Septuagint
Isaiah 19:24 (Tanakh)	Isaiah 19:24 (NET)	Isaiah 19:24 (NETS)	Isaiah 19:24 (Elpenor English)
In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land:	At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing in the earth.	On that day Israel will be third among the Assyrians and among the Egyptians, blessed in the land	In that day shall Israel be third with the Egyptians and the Assyrians, blessed in the land which the Lord of hosts has blessed,

Israel shall be a third to Egypt and to Assyria: for a blessing, since there was no prominent nation in the world at that time like Egypt and like Assyria, and the Jews were humble in the days of Ahaz and in the days of Hoshea the son of Elah. And the prophet states that, through the miracle that will be performed for Hezekiah, Israel’s name will be greatly magnified, and they will be as prominent as one of these kingdoms in regards to blessing and greatness.

If I understand verse 23 as the rabbis who translated the Septuagint understood it I can date the fulfillment of this prophecy to a time when Assyria conquered Egypt.

Masoretic Text		Septuagint
Isaiah 19:23 (Tanakh)	Isaiah 19:23 (NET)	Isaiah 19:23 (NETS)	Isaiah 19:23 (Elpenor English)
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.	At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together.	On that day there will be a way from Egypt to the Assyrians, and the Assyrians will enter Egypt, and the Egyptians will go to the Assyrians, and the Egyptians will be subject to the Assyrians.	In that day there shall be a way from Egypt to the Assyrians, and the Assyrians shall enter into Egypt, and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians.

The Wikipedia article, “Assyrian conquest of Egypt,” reads:

…Esarhaddon [the son of Sennacherib] took and sacked Memphis, where he captured numerous members of the royal family. Although the Pharaoh Taharqa had escaped to the south, Esarhaddon captured the Pharaoh’s family, including his son and wife, and most of the royal court, which were sent back to Assyria as hostages. Esarhaddon reorganized the political structure in the north, governors loyal to the Assyrian king were placed in charge of the conquered territories, and he established Necho I as king at Sais….

The Babylonian Chronicles retells how Egypt “was sacked and its gods were abducted”.^[12] The conquest resulted in the relocation of a large number of Egyptians to the Assyrian heartland.^[13]

A note (41) in the NET reads:

The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (ʾet) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.

A translation decision made for thematic considerations has consequences. Neither the 8^th nor the 7^th century BC came up for consideration when Claude Mariottini wanted to use this passage to demonstrate that the “Bible is not completely negative about the Assyrians.”^[1]

In that day Israel will be the third, along with Egypt and Assyria, a blessing on the earth (Isaiah 19:24).

In this passage, the prophet affirms that in the last days Israel, Egypt, and Assyria will be united as one people under God. Instead of being enemies, they will be united and instead of having different religions, they shall all worship the same God. Israel, together with Assyria and Egypt, will become a blessing to other nations because from them the true religion of God will be extended unto other nations.

Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance (Isaiah 19:25).

In this passage, God calls Assyria “the work of my hands.” This expression is used in parallelism with “my people,” and “my inheritance.” Since Israel is also the work of God’s hand (Isaiah 64:8), the prophet is saying that in God’s hand, Assyria will be a means of blessing to others.

Dr. Mariottini didn’t think of “the work of [God’s] hands” applied to Assyria in quite the way Rashi described it.

Masoretic Text		Septuagint
2 Kings 19:35, 36 (Tanakh)	2 Kings 19:35, 36 (NET)	4 Reigns 19:35, 36 (NETS)	4 Kings 19:35, 36 (Elpenor English)
And it came to pass that night, that the angel of HaShem went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses.	That very night the angel of the Lord went out and killed 185,000 in the Assyrian camp. When they got up early the next morning, there were all the corpses.	And it happened, while it was night, that an angel of the Lord went out and struck one hundred eighty-five thousands in the camp of the Assyrians, and they rose early in the morning, and behold, all were dead bodies.	And it came to pass at night that the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and eighty-five thousand: and they rose early in the morning, and, behold, [these were] all dead corpses.
So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.	So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh.	And Sennacherim, king of the Assyrians, left and went and returned and lived in Nineue.	And Sennacherim king of the Assyrians departed, and went and returned, and dwelt in Nineve.

It makes some sense that “the work of [God’s] hands” would mean retribution to Rashi and redemption to Dr. Mariottini. In his article online Dr. Mariottini quoted an anonymous comment from another article.^[2]

…no one mentions the accomplishments and the civilization that the ancient Assyrians left for the world, in addition to being the first people to believe in the message of salvation and spreading it as far as India, Mongolia, Soumatra, Japan, China, Azerbaijan, and so on with their monuments being witnesses to that great effort long before Marco Polo or the Roman Catholic Church set foot in those remote lands, the missionaries of the Holy Church of The East a.k.a. The Holy Apostolic Assyrian Church of The East, held a Cross in one hand and the Bible in the other and went on foot to preach the Gospel with Christian brotherly love and not coercion….Since their historical lands in what’s today known as Iraq amongst other parts of the Middle East were invaded by Persians, Arabs and Mongols the indigenous Assyrians have paid a highest price over the centuries just to preserve their identity, culture, language and history and they continue to suffer.

Does this history of The Holy Apostolic Assyrian Church of The East justify, even require, the Masoretes’ addition of the phrase וּמַֽעֲשֵׂ֚ה (ma`aseh), and…the work, יָדַי֙ (yad), of my hands, along with Dr. Mariottini’s interpretation of that phrase as opposed to Rashi’s? I think I have a better option.

Jesus said (John 12:32 NET and parallel Greek):

καγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν (And I, when I am lifted up from the earth, will draw all…to myself.)

There is no serious dispute over the text. The NET parallel Greek agrees with the contemporary Nestle-Aland critical text, the received text and the Byzantine Majority Text.

John 12:32 (NA²⁸)	John 12:32 (Stephanus Textus Receptus)	John 12:32 (Byzantine Majority Text)
κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν	καγω εαν υψωθω εκ της γης παντας ελκυσω προς εμαυτον	καγω εαν υψωθω εκ της γης παντας ελκυσω προς εμαυτον

No particular scholarship is required, only that one believe Jesus. And even those who don’t believe that He meant all (πάντας, a form of πᾶς), tend to believe that forms of πᾶς are “generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile … (C.H. Spurgeon from a sermon on Particular Redemption)”^[3]

This is more than sufficient to account for the history of The Holy Apostolic Assyrian Church of The East cited in the comment above without resorting to a late, potentially spurious, addition to the Hebrew text coupled with a contemporary interpretation of that addition that runs counter to a commentator closer to the time (and closer to the mind) of those who made that potentially spurious addition in a prophecy that may have been fulfilled 2,700 years ago.

I want to conclude this essay by contrasting a positive example in close proximity to the negative one I’m considering here.

Masoretic Text		Septuagint
Isaiah 19:16 (Tanakh)	Isaiah 19:16 (NET)	Isaiah 19:16 (NETS)	Isaiah 19:16 (Elpenor English)
In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand (יַד) of the LORD of hosts, which he shaketh over it.	At that time the Egyptians will be like women. They will tremble and fear because the Lord of Heaven’s Armies brandishes his fist (yad, יד) against them.	But on that day the Egyptians will be like women in fear and trembling before the hand (τῆς χειρὸς) of the Lord Sabbaoth, which he will lay on them.	But in that day the Egyptians shall be as women, in fear and in trembling because of the hand (τῆς χειρὸς) of the Lord of hosts, which he shall bring upon them.

Though the Masoretic text and the Septuagint don’t agree exactly on what the Lord did with his hand (NET: fist), this seems to confirm that יַד (yad) was part of the original Hebrew text, translated τῆς χειρὸς by the rabbis. The next verse follows with Rashi’s commentary.

Masoretic Text		Septuagint
Isaiah 19:17 (Tanakh)	Isaiah 19:17 (NET)	Isaiah 19:17 (NETS)	Isaiah 19:17 (Elpenor English)
And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.	The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord of Heaven’s Armies is planning to do to them.	And the land of the Judeans will become a terror to the Egyptians. As for everyone who should mention it to them—they will fear because of the plan that the Lord has planned against it.	And the land of the Jews shall be for a terror to the Egyptians: whosoever shall name it to them, they shall fear, because of the counsel which the Lord of hosts has purposed concerning it.

And the land of Judah shall be to Egypt for a dread: When those remaining in Egypt from the captivity of Sennacherib hear of his downfall, that he will fall in the land of Judah without any physical warfare, they will know that the Divine Presence is manifest in Israel and that their Savior is mighty, and they will fear and be frightened of the land of Judah.

a dread: Heb. לְחָגָּא, an expression of a breach and fear and fright, similar to (Psalms 107: 27): “They were frightened (יָחוֹגוּ) and wander like a drunkard,” similarly (Song 2:14), “In the cracks of (בְּחַגְוֵי) the rock.”

because of the plan of the Lord of Hosts which he planned against him: to cause him to fall into the hands of Sennacherib, and Judah will escape from his hand.

This could be the kind of parallelism that inspired the Masoretes to add the phrase וּמַֽעֲשֵׂ֚ה (ma`aseh), and…the work, יָדַי֙ (yad), of my hands, to the passage about Assyria. Granted this late addition to the text is only problematic to those who regard the “original autographs” with some precedence.

Only the original autographs (the original manuscripts written by the apostles, prophets, etc.) are under the divine promise of inspiration and inerrancy.^[4]

I did attest some fidelity to these imaginary “original autographs” one of the last times I joined a church, and still think this assertion has some reasonable merit. Those who think that “the Authorized Version, the KJV Holy Bible, [is] the true, inerrant, more sure, God promised PERFECT written word of God”^[5] will not be bothered by differences between the Masoretic text and the Septuagint that occurred prior to 1611. Mr. Searcy posted (if not wrote):

THE Bible, the KJV, the Authorized Version, is God’s Bible in English and all the others could be called Jesuit bibles, pope bibles, or Lucifer’s bibles. At the turn of the 17th century only God could know that English would be the international language of the last days before the return of The Lord Jesus Christ.^[6]

I’ll continue to consider the other negative examples in another essay.

Tables comparing Isaiah 19:25; 19:24; 19:23; 2 Kings 19:35; 19:36; Isaiah 19:16 and 19:17 in the Tanakh, KJV and NET, and comparing Isaiah 19:25; 19:24; 19:23; 2 Kings (4 Reigns, 4 Kings) 19:35; 19:36; Isaiah 19:16 and 19:17 in the Septuagint (BLB and Elpenor), and a table comparing 1 Timothy 3:16 in the NET and KJV follow.

Isaiah 19:25 (Tanakh)	Isaiah 19:25 (KJV)	Isaiah 19:25 (NET)
Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.	Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.	The Lord of Heaven’s Armies will pronounce a blessing over the earth, saying, “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, Israel!”

Isaiah 19:25 (Septuagint BLB)	Isaiah 19:25 (Septuagint Elpenor)
ἣν εὐλόγησεν κύριος σαβαωθ λέγων εὐλογημένος ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν Ἀσσυρίοις καὶ ἡ κληρονομία μου Ισραηλ	ἣν εὐλόγησε Κύριος σαβαὼθ λέγων· εὐλογημένος ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν ᾿Ασσυρίοις καὶ ἡ κληρονομία μου ᾿Ισραήλ
Isaiah 19:25 (NETS)	Isaiah 19:24b, 25 (English Elpenor)
that the Lord Sabaoth has blessed, saying, “Blessed be my people that are in Egypt and among the Assyrians, even Israel my heritage.”	which the Lord of hosts has blessed, (25) saying, Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance.

Isaiah 19:24 (Tanakh)	Isaiah 19:24 (KJV)	Isaiah 19:24 (NET)
In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land:	In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land:	At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing in the earth.

Isaiah 19:24 (Septuagint BLB)	Isaiah 19:24 (Septuagint Elpenor)
τῇ ἡμέρᾳ ἐκείνῃ ἔσται Ισραηλ τρίτος ἐν τοῗς Ἀσσυρίοις καὶ ἐν τοῗς Αἰγυπτίοις εὐλογημένος ἐν τῇ γῇ	Τῇ ἡμέρᾳ ἐκείνη ἔσται ᾿Ισραὴλ τρίτος ἐν τοῖς ᾿Ασσυρίοις καὶ ἐν τοῖς Αἰγυπτίοις εὐλογημένος ἐν τῇ γῇ
Isaiah 19:24 (NETS)	Isaiah 19:24 (English Elpenor)
On that day Israel will be third among the Assyrians and among the Egyptians, blessed in the land	In that day shall Israel be third with the Egyptians and the Assyrians, blessed in the land which the Lord of hosts has blessed,

Isaiah 19:23 (Tanakh)	Isaiah 19:23 (KJV)	Isaiah 19:23 (NET)
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.	In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.	At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together.

Isaiah 19:23 (Septuagint BLB)	Isaiah 19:23 (Septuagint Elpenor)
τῇ ἡμέρᾳ ἐκείνῃ ἔσται ὁδὸς Αἰγύπτου πρὸς Ἀσσυρίους καὶ εἰσελεύσονται Ἀσσύριοι εἰς Αἴγυπτον καὶ Αἰγύπτιοι πορεύσονται πρὸς Ἀσσυρίους καὶ δουλεύσουσιν οἱ Αἰγύπτιοι τοῗς Ἀσσυρίοις	Τῇ ἡμέρᾳ ἐκείνη ἔσται ἡ ὁδὸς ἀπὸ Αἰγύπτου πρὸς ᾿Ασσυρίους καὶ εἰσελεύσονται ᾿Ασσύριοι εἰς Αἴγυπτον, καὶ Αἰγύπτιοι πορεύσονται πρὸς ᾿Ασσυρίους, καὶ δουλεύσουσιν Αἰγύπτιοι τοῖς ᾿Ασσυρίοις
Isaiah 19:23 (NETS)	Isaiah 19:23 (English Elpenor)
On that day there will be a way from Egypt to the Assyrians, and the Assyrians will enter Egypt, and the Egyptians will go to the Assyrians, and the Egyptians will be subject to the Assyrians.	In that day there shall be a way from Egypt to the Assyrians, and the Assyrians shall enter into Egypt, and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians.

2 Kings 19:35 (Tanakh)	2 Kings 19:35 (KJV)	2 Kings 19:35 (NET)
And it came to pass that night, that the angel of HaShem went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses.	And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.	That very night the angel of the Lord went out and killed 185,000 in the Assyrian camp. When they got up early the next morning, there were all the corpses.

2 Kings 19:35 (Septuagint BLB)	4 Kings 19:35 (Septuagint Elpenor)
καὶ ἐγένετο ἕως νυκτὸς καὶ ἐξῆλθεν ἄγγελος κυρίου καὶ ἐπάταξεν ἐν τῇ παρεμβολῇ τῶν Ἀσσυρίων ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας καὶ ὤρθρισαν τὸ πρωί καὶ ἰδοὺ πάντες σώματα νεκρά	Καὶ ἐγένετο ἕως νυκτὸς καὶ ἐξῆλθεν ἄγγελος Κυρίου καὶ ἐπάταξεν ἐν τῇ παρεμβολῇ ᾿Ασσυρίων ἑκατὸν ὀγδοηκονταπέντε χιλιάδας· καὶ ὤρθρισαν τὸ πρωΐ, καὶ ἰδοὺ πάντες σώματα νεκρά
4 Reigns 19:35 (NETS)	4 Kings 19:35 (English Elpenor)
And it happened, while it was night, that an angel of the Lord went out and struck one hundred eighty-five thousands in the camp of the Assyrians, and they rose early in the morning, and behold, all were dead bodies.	And it came to pass at night that the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and eighty-five thousand: and they rose early in the morning, and, behold, [these were] all dead corpses.

2 Kings 19:36 (Tanakh)	2 Kings 19:36 (KJV)	2 Kings 19:36 (NET)
So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.	So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.	So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh.

2 Kings 19:36 (Septuagint BLB)	4 Kings 19:36 (Septuagint Elpenor)
καὶ ἀπῆρεν καὶ ἐπορεύθη καὶ ἀπέστρεψεν Σενναχηριμ βασιλεὺς Ἀσσυρίων καὶ ᾤκησεν ἐν Νινευη	καὶ ἀπῇρε καὶ ἐπορεύθη καὶ ἀπέστρεψε Σενναχηρὶμ βασιλεὺς ᾿Ασσυρίων καὶ ᾤκησεν ἐν Νινευῆ
4 Reigns 19:36 (NETS)	4 Kings 19:36 (English Elpenor)
And Sennacherim, king of the Assyrians, left and went and returned and lived in Nineue.	And Sennacherim king of the Assyrians departed, and went and returned, and dwelt in Nineve.

Isaiah 19:16 (Tanakh)	Isaiah 19:16 (KJV)	Isaiah 19:16 (NET)
In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it.	In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it.	At that time the Egyptians will be like women. They will tremble and fear because the Lord of Heaven’s Armies brandishes his fist against them.

Isaiah 19:16 (Septuagint BLB)	Isaiah 19:16 (Septuagint Elpenor)
τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι ὡς γυναῗκες ἐν φόβῳ καὶ ἐν τρόμῳ ἀπὸ προσώπου τῆς χειρὸς κυρίου σαβαωθ ἣν αὐτὸς ἐπιβαλεῗ αὐτοῗς	Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι ὡς γυναῖκες ἐν φόβῳ καὶ ἐν τρόμῳ ἀπὸ προσώπου τῆς χειρὸς Κυρίου σαβαώθ, ἣν αὐτὸς ἐπιβαλεῖ αὐτοῖς
Isaiah 19:16 (NETS)	Isaiah 19:16 (English Elpenor)
But on that day the Egyptians will be like women in fear and trembling before the hand of the Lord Sabbaoth, which he will lay on them.	But in that day the Egyptians shall be as women, in fear and in trembling because of the hand of the Lord of hosts, which he shall bring upon them.

Isaiah 19:17 (Tanakh)	Isaiah 19:17 (KJV)	Isaiah 19:17 (NET)
And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.	And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.	The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord of Heaven’s Armies is planning to do to them.

Isaiah 19:17 (Septuagint BLB)	Isaiah 19:17 (Septuagint Elpenor)
καὶ ἔσται ἡ χώρα τῶν Ιουδαίων τοῗς Αἰγυπτίοις εἰς φόβητρον πᾶς ὃς ἐὰν ὀνομάσῃ αὐτὴν αὐτοῗς φοβηθήσονται διὰ τὴν βουλήν ἣν βεβούλευται κύριος ἐπ᾽ αὐτήν	καὶ ἔσται ἡ χώρα τῶν ᾿Ιουδαίων τοῖς Αἰγυπτίοις εἰς φόβητρον· πᾶς, ὃς ἐὰν ὀνομάσῃ αὐτὴν αὐτοῖς, φοβηθήσονται διὰ τὴν βουλήν, ἣν βεβούλευται Κύριος σαβαὼθ ἐπ᾿ αὐτήν
Isaiah 19:17 (NETS)	Isaiah 19:17 (English Elpenor)
And the land of the Judeans will become a terror to the Egyptians. As for everyone who should mention it to them—they will fear because of the plan that the Lord has planned against it.	And the land of the Jews shall be for a terror to the Egyptians: whosoever shall name it to them, they shall fear, because of the counsel which the Lord of hosts has purposed concerning it.

1 Timothy 3:16 (NET)	1 Timothy 3:16 (KJV)
And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory.	And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ	και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον θεος εφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω ανεληφθη εν δοξη	και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον θεος εφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω ανεληφθη εν δοξη

Isaiah 53:10-12, Part 5

Back to Isaiah 53:10-12, Part 6

Back to Isaiah 53:10-12, Part 7

^[1] “Blessed be . . . Assyria the work of my hands” (Isaiah 19:25). Dr. Claude Mariottini – Professor of Old Testament

^[2] In this other article, Jonah and His God, Dr. Mariottini also mentioned that “a policy of mass deportation was reintroduced by Tiglath-pileser.” This was in the mid 8^th century BC about three quarters of a century before “Esarhaddon [the son of Sennacherib] took and sacked Memphis.”

Dr. Mariottini continued, “This policy of mass deportation meant that after conquering a nation, Tiglath-pileser took the survivors of the upper class along with professional and skilled people of that nation and relocated them to other parts of the empire. Then, he would bring war prisoners from other nations and settle them in the conquered nation.”

^[3] From the definition of πάντας in the NET.

^[4] “Does the inerrancy of the Bible only apply to the original manuscripts?,” from Got Questions: Your Questions. Biblical Answers

^[5] Who Am I? Part 10

^[6] “The Attack,” from More Sure Word

James L. Melton wrote: “I believe the King James Bible is the preserved and infallible words of God. It doesn’t merely “contain” the word of God: it IS the word of God. I’m absolutely sure of it…” In his article, “How I Know The King James Bible is the Word of God,” on Dial-the-Truth Ministries online he described “twelve reasons how I know that the KJV is the word of God.”

Terry Watkins has an interesting article on changes to the New Testament on the same site: “The Attack on the Bible” Take 1 Timothy 3:16 [Table above] as an example. Where the Stephanus Textus Receptus and Byzantine Majority Text had θεος (KJV: God), the NET parallel Greek text and NA²⁸ had ὃς (NET: He).

The extremely long notes (24) in the NET do come off like a bit of a guilty conscience. Even if the argument has some validity, is it pushing the concept of “original autographs” too far? The counter argument is that the KJV translators had most of these same manuscripts at their disposal and preferred θεός.

Patterns of Evidence: Exodus

Posted on December 19, 2020 by admin

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

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

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

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

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

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

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

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

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

Mahoney: So was there an Exodus?

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

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

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

Mr. Mahoney interviewed another Jewish archaeologist in his workroom.

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

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

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

Mahoney: Do you believe in celebrating Passover?

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

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

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

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

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

Medved: Why did you say that?

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

This Rabbi regarded the Exodus as fiction:

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

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

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

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

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

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

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

If the reason given for celebrating the Passover was: for in this selfsame day have I brought your hosts out of the land of Egypt,^[17] a feast to HaShem,^[18] then staying home to celebrate it “to empathize with what slavery is like now” is almost as disobedient as going out and doing something else instead. [Addendum 1/12/2026: I was reminded recently that the keeping of the Passover throughout their generations is a promise established by the faithfulness of God rather then that of the people of Israel.]

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

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

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

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

The interview continued:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Exodus 12:17 (Septuagint BLB)	Exodus 12:17 (Septuagint Elpenor)
καὶ φυλάξεσθε τὴν ἐντολὴν ταύτην ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον	καὶ φυλάξετε τὴν ἐντολὴν ταύτην· ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου, καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον
Exodus 12:17 (NETS)	Exodus 12:17 (English Elpenor)
And you shall keep this commandment. For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept.	And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

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

Exodus 12:14 (Septuagint BLB)	Exodus 12:14 (Septuagint Elpenor)
καὶ ἔσται ἡ ἡμέρα ὑμῗν αὕτη μνημόσυνον καὶ ἑορτάσετε αὐτὴν ἑορτὴν κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν νόμιμον αἰώνιον ἑορτάσετε αὐτήν	καὶ ἔσται ἡ ἡμέρα ὑμῖν αὕτη μνημόσυνον· καὶ ἑορτάσετε αὐτὴν ἑορτὴν Κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν· νόμιμον αἰώνιον ἑορτάσετε αὐτήν
Exodus 12:14 (NETS)	Exodus 12:14 (English Elpenor)
And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations. You shall celebrate it as a perpetual precept.	And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.

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

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

Back to Christ-Centered Preaching, Chapter 2

Back to Exploration, Part 16

Back to Balaam, Balak and the 24,000, Part 1

Back to Balaam, Balak and the 24,000, Part 2

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

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

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

^[4] ibid, pp. 38-39

^[5] ibid, p. 51

^[6] ibid, p. 52

^[7] Mark 7:13 (NET)

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

^[9] ibid, pp. 56-57

^[10] ibid, p. 173

^[11] ibid, p. 173

^[12] ibid, p. 42

^[13] ibid, p. 43

^[14] ibid, pp. 173, 174

^[15] ibid, p. 174

^[16] ibid, p. 66

^[17] Exodus 12:17b (Tanakh)

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

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

^[20] ibid, pp. 60, 61

^[21] ibid, p. 61

^[22] Matthew 26:54 (NET)

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

^[24] Galatians 2:20b (NET)

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

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

^[27] Matthew 10:28a (NET)

^[28] John 17:3 (NET)

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

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

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

^[32] Romans 9:16 (NET) Table

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

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

Peter’s First Gospel Proclamation Revisited, Part 3

Posted on July 17, 2020 by admin

You study^[1] the scriptures thoroughly because you think in them you possess eternal life, Jesus said, and it is these same scriptures that testify about me.^[2] For David says about him, Peter continued his first Gospel proclamation on Pentecost (Acts 2:25-28 NET):

‘I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken. Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades, nor permit your Holy One to experience decay [Table]. You have made known to me the paths of life; you will make me full of joy with your presence.’

Peter quoted Psalm 16:8-11a from the Septuagint.

Acts 2:25b (NET Parallel Greek)	Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προορώμην τὸν κύριον ἐνώπιον μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Acts 2:25b (NET)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken.	I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

Where the NET parallel Greek text had προορώμην (a form of προορίζω) the Septuagint had προωρώμην (a form of προοράω). The Stephanus Textus Receptus is identical to the Septuagint here.

Acts 2:25b (Stephanus Textus Receptus)	Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προωρωμην τον κυριον ενωπιον μου δια παντος οτι εκ δεξιων μου εστιν ινα μη σαλευθω	προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Acts 2:25b (KJV)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:	I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

The Masoretic text was somewhat different.

Masoretic Text		Septuagint
Psalm 16:8 (Tanakh)	Psalm 16:8 (NET)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I have set (שִׁוִּ֬יתִי) the LORD always before me: because he is at my right hand, I shall not be moved.	I constantly trust (shâvâh, שויתי) in the Lord; because he is at my right hand, I will not be shaken.	I kept seeing (προωρώμην) the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw (προωρώμην) the Lord always before my face; for he is on my right hand, that I should not be moved.

Given that שִׁוִּ֬יתִ (shâvâh) was translated by a different Greek word (Table below) every time it occurred in the Psalms, I can’t say whether the Septuagint or the Masoretic text was closer to the original Hebrew.

Form of שָׁוָה (shâvâh)	Reference	Tanakh	Septuagint BLB	NETS	Septuagint Elpenor	English Elpenor
שִׁוִּ֬יתִי שויתי	Psalm 16:8	I have set	προωρώμην	I kept seeing	προωρώμην	I foresaw
מְשַׁוֶּ֣ה משוה	Psalm 18:33 (34)	He maketh	καταρτιζόμενος	refitting	καταρτιζόμενος	who strengthens
תְּשַׁוֶּ֥ה תשוה	Psalm 21:5 (6)	laid	ἐπιθήσεις	you will bestow	ἐπιθήσεις	thou wilt crown
שִׁוִּ֣יתִי שויתי	Psalm 89:19 (20)	I have laid	ἐθέμην	I added	ἐθέμην	I have laid
שִׁוִּֽיתִי שויתי	Psalm 119:30	have I laid	ἐπελαθόμην	I did…forget	ἐπελαθόμην	have…forgotten
שִׁוִּ֨יתִי שויתי	Psalm 131:2	I have behaved	ἐταπεινοφρόνουν	I was…humble-minded	ἐταπεινοφρόνουν	I have…been humble

The Holy Spirit was satisfied with προωρώμην (or was it προορώμην?) on Pentecost. The Greek of Peter’s quotation is identical to the Septuagint in the next verse.

Acts 2:26 (NET Parallel Greek)	Psalm 16:9 (Septuagint BLB)	Psalm 15:9 (Septuagint Elpenor)
διὰ τοῦτο ἠυφράνθη ἡ καρδία \|μου\| καὶ ἠγαλλιάσατο ἡ γλῶσσα μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι
Acts 2:26 (NET)	Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart was glad and my tongue rejoiced; my body also will live in hope,	Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

Here is a comparison how the Masoretic text and Septuagint have been translated into English.

Masoretic Text		Septuagint
Psalm 16:9 (Tanakh)	Psalm 16:9 (NET)	Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	So my heart rejoices and I am happy; my life is safe.	Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

The next verse is also identical with the Septuagint.

Acts 2:27 (NET Parallel Greek)	Psalm 16:10 (Septuagint BLB)	Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Acts 2:27 (NET)	Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
because you will not leave my soul in Hades, nor permit your Holy One to experience decay.	because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

I’ve considered the Hebrew word translated corruption (Tanakh) or Pit (NET) below elsewhere.

Masoretic Text		Septuagint
Psalm 16:10 (Tanakh)	Psalm 16:10 (NET)	Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.	You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.	because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

The final verse is identical with the Septuagint as well.

Acts 2:28 (NET Parallel Greek)	Psalm 16:11a (Septuagint BLB)	Psalm 15:11a (Septuagint Elpenor)
ἐγνώρισας μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου	ἐγνώρισάς μοι ὁδοὺς ζωῆς πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου	ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου
Acts 2:28 (NET)	Psalm 15:11a (NETS)	Psalm 15:11a (English Elpenor)
You have made known to me the paths of life; you will make me full of joy with your presence.’	You made known to me the ways of life. You will fill me with gladness along with your face;	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance:

The Masoretic text and Septuagint are similar.

Masoretic Text		Septuagint
Psalm 16: 11a (Tanakh)	Psalm 16: 11a (NET)	Psalm 15: 11a (NETS)	Psalm 15: 11a (English Elpenor)
Thou wilt shew me the path of life: in thy presence is fulness of joy;	You lead me in the path of life. I experience absolute joy in your presence;	You made known to me the ways of life. You will fill me with gladness along with your face;	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance:

Brothers, Peter continued, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day (Acts 2:29-33 NET).

So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, David by foreseeing (προιδὼν, a form of προείδω) this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay [Table]. This Jesus God raised up, and we are all witnesses of it. So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear [Table].

A note (60) in the NET described Acts 2:30b as an allusion to Psalm 132:11 and 2 Samuel 7:12, 13. Peter didn’t quote the Septuagint.

Acts 2:30b (NET Parallel Greek)	Psalm 132:11 (Septuagint BLB)	Psalm 131:11 (Septuagint Elpenor)
ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ	ὤμοσεν κύριος τῷ Δαυιδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου	ὤμοσε Κύριος τῷ Δαυΐδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου
Acts 2:30b (NET)	Psalm 131:11 (NETS)	Psalm 131:11 (English Elpenor)
God had sworn to him with an oath to seat one of his descendants on his throne	The Lord swore to Dauid the truth, and he will never annul it: “Of your belly’s fruit I will set on your throne.	The Lord sware [in] truth to David, and he will not annul it, [saying], Of the fruit of thy body will I set [a king] upon thy throne.

Acts 2:30b (NET Parallel Greek)	2 Samuel 7:12b (Septuagint BLB)	2 Kings 7:12b (Septuagint Elpenor)
ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ	καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ	καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ
Acts 2:30b (NET)	2 Reigns 7:12b (NETS)	2 Kings 7:12b (English Elpenor)
God had sworn to him with an oath to seat one of his descendants on his throne	that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom	that I will raise up thy seed after thee, even thine own issue, and I will establish his kingdom

For David did not ascend into heaven, Peter continued (Acts 2:34-36 NET),

but he himself says, ‘The Lord said to my lord, “Sit at my right hand [Table] until I make your enemies a footstool for your feet.”’ Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.”

This was a direct quote from Psalm 110:1 (109:1) [Table] in the Septuagint.

Acts 2:34b, 35 (NET Parallel Greek)	Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Acts 2:34b, 35 (NET)	Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
“Sit at my right hand	“Sit on my right hand until I make your enemies a footstool for your feet.”	Sit thou on my right hand, until I make thine enemies thy footstool.
until I make your enemies a footstool for your feet.”’

I connect this with Jesus’ saying: And I, when I am lifted up from the earth, will draw all people to myself.^[3] And I connect this with his teaching about the Holy Spirit: And when he comes, he will prove the world wrong concerning sin and righteousness and judgment.^[4] This describes the ongoing activity of God the Father, Son and Holy Spirit. I am a beneficiary of this ongoing activity. So who will have an exaggerated influence on my socially constructed reality now that I am sequestered at home again?

Will it be those who fear that their schemes are coming to nothing? Or will I rest in the Lord Jesus’ confidence in the scriptures that terrified his disciples before each was strengthened with power through his Spirit in the inner person?^[5] (Matthew 26:51-56 NET).

But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear. Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword.^[6] Or do you think that I cannot call^[7] on my Father, and that he would send me more^[8] than twelve legions of angels right now?^[9] How then would the scriptures that say it must happen this way be fulfilled?” At that moment Jesus said to the crowd, “Have you come out^[10] with swords and clubs to arrest me like you would an outlaw? Day after day I sat^[11] teaching in the temple courts, yet you did not arrest me. But this has happened so that the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Tables comparing Psalm 16:8; 16:9; 16:10; 16:11; 132:11 and 2 Samuel 7:12 in the Tanakh, KJV and NET; and tables comparing Psalm 16:8 (15:8); 16:9 (15:9); 16:10 (15:10); 16:11 (15:11); 132:11 (131:11) and 2 Samuel (Reigns, Kings) 7:12 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow. Tables comparing John 5:39; Matthew 26:52, 53 and 26:55 in the NET and KJV follow those.

Psalm 16:8 (Tanakh)	Psalm 16:8 (KJV)	Psalm 16:8 (NET)
I have set the LORD always before me: because he is at my right hand, I shall not be moved.	I have set the LORD always before me: because he is at my right hand, I shall not be moved.	I constantly trust in the Lord; because he is at my right hand, I will not be shaken.

Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

Psalm 16:9 (Tanakh)	Psalm 16:9 (KJV)	Psalm 16:9 (NET)
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	So my heart rejoices and I am happy; my life is safe.

Psalm 16:9 (Septuagint BLB)	Psalm 15:9 (Septuagint Elpenor)
διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι
Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

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

Psalm 16:10 (Septuagint BLB)	Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Psalm 16:11 (Tanakh)	Psalm 16:11 (KJV)	Psalm 16:11 (NET)
Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.	Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.	You lead me in the path of life. I experience absolute joy in your presence; you always give me sheer delight.

Psalm 16:11 (Septuagint BLB)	Psalm 15:11 (Septuagint Elpenor)
ἐγνώρισάς μοι ὁδοὺς ζωῆς πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος	ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου, τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος
Psalm 15:11 (NETS)	Psalm 15:11 (English Elpenor)
You made known to me the ways of life. You will fill me with gladness along with your face; in your right hand are delights completely.	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance: at thy right hand [there are] delights for ever.

Psalm 132:11 (Tanakh)	Psalm 132:11 (KJV)	Psalm 132:11 (NET)
The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.	The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.	The Lord made a reliable promise to David; he will not go back on his word. He said, “I will place one of your descendants on your throne.

Psalm 132:11 (Septuagint BLB)	Psalm 131:11 (Septuagint Elpenor)
ὤμοσεν κύριος τῷ Δαυιδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου	ὤμοσε Κύριος τῷ Δαυΐδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου
Psalm 131:11 (NETS)	Psalm 131:11 (English Elpenor)
The Lord swore to Dauid the truth, and he will never annul it: “Of your belly’s fruit I will set on your throne.	The Lord sware [in] truth to David, and he will not annul it, [saying], Of the fruit of thy body will I set [a king] upon thy throne.

2 Samuel 7:12 (Tanakh)	2 Samuel 7:12 (KJV)	2 Samuel 7:12 (NET)
When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy body, and I will establish his kingdom.	And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.	When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom.

2 Samuel 7:12 (Septuagint BLB)	2 Kings 7:12 (Septuagint Elpenor)
καὶ ἔσται ἐὰν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ	καὶ ἔσται ἐὰν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου, καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ
2 Reigns 7:12 (NETS)	2 Kings 7:12 (English Elpenor)
And it will be if your days are fulfilled and you lie down with your fathers, that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom;	And it shall come to pass when thy days shall have been fulfilled, and thou shalt sleep with thy fathers, that I will raise up thy seed after thee, even thine own issue, and I will establish his kingdom.

John 5:39 (NET)	John 5:39 (KJV)
You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me,	Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναι εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ	ερευνατε τας γραφας οτι υμεις δοκειτε εν αυταις ζωην αιωνιον εχειν και εκειναι εισιν αι μαρτυρουσαι περι εμου	ερευνατε τας γραφας οτι υμεις δοκειτε εν αυταις ζωην αιωνιον εχειν και εκειναι εισιν αι μαρτυρουσαι περι εμου

Matthew 26:52, 53 (NET)	Matthew 26:52, 53 (KJV)
Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword.	Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐτῷ ὁ Ἰησοῦς· ἀπόστρεψον τὴν μάχαιραν σου εἰς τὸν τόπον αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται	τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα απολουνται	τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα αποθανουνται

Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων	η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων	η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων

Matthew 26:55 (NET)	Matthew 26:55 (KJV)
At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? Day after day I sat teaching in the temple courts, yet you did not arrest me.	In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ᾿ ἡμέραν ἐν τῷ ἱερῷ ἐκαθεζόμην διδάσκων καὶ οὐκ ἐκρατήσατε με	εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με	εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με

Peter’s Second Gospel Proclamation, Part 1

Back to Funeral, Part 2

Back to Wonders and False Wonders, Part 1

Back to Christ-Centered Preaching, Chapter 3

Back to Matthew 8:23-34

Back to Exploration, Part 10

Back to Exploration, Part 16

^[1] The NET parallel Greek text and NA²⁸ had ἐραυνᾶτε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε (KJV: Search).

^[2] John 5:39 (NET)

^[3] John 12:32 (NET)

^[4] John 16:8 (NET)

^[5] Ephesians 3:16b (NET) Table

^[6] The NET parallel Greek text and NA²⁸ had μαχαίρῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαχαιρα.

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had ἄρτι (KJV: now) preceding call. The NET parallel Greek text and NA²⁸ did not.

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

^[9] The NET parallel Greek text and NA²⁸ had ἄρτι here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[10] The NET parallel Greek text and NA²⁸ had ἐξήλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξηλθετε.

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had προς υμας (KJV: with you) here. The NET parallel Greek text and NA²⁸ did not.

A Monotonous Cycle Revisited, Part 3

Posted on November 30, 2019 by admin

And HaShem (יְהֹוָה֙) said unto Cain: ‘Where is Abel thy brother?’^[1]

I thought about skipping this exchange. I’ve covered it elsewhere.^[2] My point in revisiting these monotonous cycles, however, is to see them through Jesus’ eyes: Do not be amazed that I said to you, ‘You must all be born from above.’^[3]

The most natural way to view the Bible, I suppose, is as an evolving human attempt to describe an imagined god. There is a theory of Bible interpretation that one should imagine the time a book was written and try to understand the text as someone of that time would have understood it. I think the NET translation of the Masoretic text may owe a lot to that theory. I want to take all the knowledge of God I possess at this moment to know the One who asked Cain, Where is Abel thy brother? That’s fairly ambitious for an essay. I don’t know how this is going to go.

I’ll turn here to Jesus for some divine revelation about what is natural to human beings, even religious human beings who have begun to believe Him^[4] (John 8:44, 45 NET Table):

You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth (ἀληθείᾳ), because there is no truth (ἀλήθεια) in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. But because I am telling you the truth (ἀλήθειαν, a form of ἀλήθεια), you do not believe me.

What Jesus meant by ἀλήθειαν, ἀλήθεια and ἀληθείᾳ was, your word is truth (ἀλήθεια),^[5] as He prayed to our Father in heaven. The devil isn’t ignorant of God’s word preserved in the Bible (Matthew 4:5-7 NET):

Then the devil took [Jesus] to the holy city, had him stand^[6] on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’”

The devil quoted a promise from a psalm (Tables below) addressed to He that dwells in the help of the Highest.^[7]

Masoretic Text		Septuagint
Psalm 91:1-4 (Tanakh)	Psalm 91:1-4 (NET)	Psalm 90:1-4 (NETS)	Psalm 90:1-4 (English Elpenor)
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.	As for you, the one who lives in the shelter of the Most High, and resides in the protective shadow of the Sovereign One—	A laudation. Of an Ode. Pertaining to Dauid. He who lives by the help (βοηθείᾳ) of the Most High, in a shelter of the God of the sky he will lodge.	[Praise of a Song, by David.] He that dwells in the help (βοηθείᾳ) of the Highest, shall sojourn under the shelter of the God of heaven.
I will say of the LORD (לַֽ֖יהֹוָה), He is my refuge and my fortress: my God; in him will I trust.	I say this about the Lord (y^ehôvâh, ליהוה), my shelter and my stronghold, my God in whom I trust—	He will say to the Lord, “My supporter you are and my refuge; my God, I will hope (ἐλπιῶ) in him,”	He shall say to the Lord, Thou art my helper and my refuge: my God; I will hope (ἐλπιῶ) in him.
Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.	he will certainly rescue you from the snare of the hunter and from the destructive plague.	because it is he who will rescue me from a trap of hunters and from a troublesome word (λόγου);	For he shall deliver thee from the snare of the hunters, from [every] troublesome matter (λόγου).
He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.	He will shelter you with his wings; you will find safety under his wings. His faithfulness is like a shield or a protective wall.	with the broad of his back he will shade you, and under his wings you will find hope (ἐλπιεῗς); with a shield his truth (ἀλήθεια) will surround you.	He shall overshadow thee with his shoulders, and thou shalt trust (ἐλπιεῖς) under his wings: his truth (ἀλήθεια) shall cover thee with a shield.

The devil used God’s word to persuade Jesus to break the law given through Moses. With one quotation from Deuteronomy Jesus not only proved the psalm (“it is he who will rescue me from a trap of hunters and from a troublesome word”^[8]) but gave a clear demonstration of the difference between trusting God for his provision or testing Him in unbelief to prove it.

Jesus continued addressing religious people who had begun to believe Him, yet rejected his revelation that they are from (ἐκ) [their] father the devil (John 8:46b, 47 NET):

If I am telling you the truth (ἀλήθειαν, a form of ἀλήθεια), why don’t you believe me? The one who belongs to God listens and responds to God’s words. You don’t listen and respond, because you don’t belong to God.

The KJV reads: He that is of [ἐκ] God heareth God’s words: ye therefore hear them not, because ye are not of [ἐκ] God.^[9] I quote it not so much to correct the NET as to clarify my own thinking. Translating ἐκ belongs to and belong to sent my thoughts back to Jesus’ prayer (John 17:6 NET Table).

I have revealed your name to the men you gave me out of the world. They belonged (ἦσαν; KJV: thine they were) to you, and you gave^[10] them to me, and they have obeyed (τετήρηκαν; KJV: kept) your word.

If Jesus had prayed for the religious people who had begun to believe Him, He might have said: They belonged to you, and you gave them to me (e.g., No one can come to me unless the Father who sent me draws him^[11]). But He would have stopped short of affirming—and they have obeyed (kept) your word–because they would not believe that they were from (ἐκ) their father the devil not of [ἐκ] God. Why this distinction between those who believed and stayed near to Jesus and those who were farther off?

I turn again to Jesus’ prayer (John 17:11b, 12a NET Table):

Holy Father, keep them safe (τήρησον) in your name that you have given me, so that they may be one just as we are one. When I was with them I kept them safe (ἐτήρουν) and watched over them in your name that you have given me.

While He was with them Jesus performed the keep-them-safe function that He prayed would be turned over to the Holy Spirit ultimately. Apparently there was a proximity effect. Follow me, was not a metaphor when Jesus was the only person on the planet led by the Holy Spirit. I tell you the truth, Jesus told his disciples before He prayed, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you.^[12] In fact, Jesus had told them quite a lot about this Advocate before He prayed (John 14:15-17, 21 NET)

“If you love me, you will obey (τηρήσετε) my commandments. Then I^[13] will ask the Father, and he will give you another Advocate to be^[14] with you forever—the Spirit of truth (ἀληθείας, another form of ἀλήθεια), whom the world cannot accept, because it does not see him or know him.^[15] But^[16] you know him, because he resides with you and will be in you.

The person who has my commandments and obeys (τηρῶν) them is the one who loves me. The one who loves me will be loved by my Father, and I^[17] will love him and will reveal myself to him.”

In the NET καγὼ was translated Then I. Note 36 explained: “Here καί (kai) has been translated as ‘Then’ to reflect the implied sequence in the discourse.” The word then plays havoc with the philosophical bent of my mind, so I feel obliged to emphasize that there is no quid pro quo here: Jesus did not say, Obey (keep) my commandments to prove that you love Me, then I will ask the Father… These are two related promises.

In the KJV τηρήσετε was translated as an imperative: keep my commandments. I think the NET translators did a much better job understanding the future tense, active voice, indicative mood τηρήσετε as you will obey. (I won’t even quibble this time about translating it obey.)

In other words, if you are patient with Jesus, kind to Him, not envious, not bragging to Him, not puffed up, not rude, not self-serving, not easily angered by Him or resentful toward Him, not glad about injustice, but rejoicing in his truth, you will obey (keep) his commandments. And also He will ask the Father, and he will give you another Advocate to be with you forever. The only “implied sequence” in Jesus’ discourse was that his immediate hearers would need to encourage one another with these words for the few days between Jesus’ ascension and Pentecost. Since the Holy Spirit was given this love for Jesus (and for others) is continuously provided, an aspect of the fruit of the Spirit.

A question was posed to Jesus (John 14:22-26 NET):

“Lord,” Judas (not Judas Iscariot) said, “what^[18] has happened that you are going to reveal yourself to us and not to the world?” Jesus^[19] replied, “If anyone loves me, he will obey (τηρήσει) my word, and my Father will love him, and we will come to him and take up^[20] residence with him. The person who does not love me does not obey (τηρεῖ) my words. And the word you hear is not mine, but the Father’s who sent me.

“I have spoken these things while staying with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I^[21] said to you.

None of this is to say that believers who were distant from Jesus rejected his revelation that they were from (ἐκ) their father the devil not of [ἐκ] God, while those who were closer to Him had completely accepted this fact. Peter’s struggle with this is the most obvious example (Matthew 16:15-17, 21-23 NET).

[Jesus] said to [his disciples], “But who do you say that I am?” Simon Peter answered, “You are the Christ, the Son of the living God.” And^[22] Jesus answered him, “You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!”

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

One might expect that Peter would have heard Jesus’ words—You people are from your father the devil, and you want to do what your father desires^[23]—with very different ears. But even after everything else Jesus said, Peter intended to fight to the death to prove Jesus wrong (Matthew 26:33-35), and to prove his own religious theory (not exclusively his own), who the Messiah is and what he should do, correct. The Peter of Acts 2 and beyond only comes into existence after he is indwelt by the Holy Spirit: we (Jesus and the Father) will come to him and take up residence with him.^[24] I tell you the truth (ἀλήθειαν, form of ἀλήθεια), Jesus said, it is to your advantage that I am going away.^[25]

After denying that he even knew Jesus three times, Peter remembered what Jesus had said:^[26] “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly.^[27] He was brought face to face, as it were, with the truth: You people are from your father the devil, and you want to do what your father desires.^[28] And he was brought to this realization, against his own will, by the inexorable will of God through his authoritative word: Jesus said to him, “I tell you the truth (ἀμὴν), on this night, before the rooster crows, you will deny me three times.”^[29]

I haven’t exhausted my limited knowledge of God but I am nearing the end of this essay. I suppose I can say at this point it was, at a minimum, this Will and this Word who asked Cain, Where is Abel thy brother? I want to mention one significant difference between Cain’s world and ours.

The same One who said, No one can come to me unless the Father who sent me draws him, ^[30] also said, And I, when I am lifted up from the earth, will draw all people (πάντας) to myself.^[31] Jesus was crucified and buried. God raised Him from the dead. He ascended into heaven. At a minimum all people alive are drawn to Him by the inexorable will of God. Paul wrote (Ephesians 1:7-12 NET):

In him we have redemption through his blood, the forgiveness of our offenses, according to the riches of his grace [Table] that he lavished on us in all wisdom and insight. He did this when he revealed to us the mystery of his will, according to his good pleasure that he set forth in Christ, toward the administration of the fullness of the times, to head up all things in Christ—the things in heaven and the things on earth. In Christ we too have been claimed as God’s own possession, since we were predestined according to the purpose of him who accomplishes all things according to the counsel of his will so that we, who were the first to set our hope on Christ, would be to the praise of his glory [Table].

Each of us who resists God’s will, to whatever degree each resists Him, is like Saul on the road to Damascus, hurting himself by kicking against the goads. These goads drive each of us to the realization that apart from God’s indwelling Holy Spirit each is from (ἐκ) his father the devil not of [ἐκ] God. He that is of [ἐκ] God heareth God’s words: ye therefore hear them not, because ye are not of [ἐκ] God.^[32]

Each of us has suffered or suffers still from this innate inbred resistance to God’s will. A bit of patience with, and kindness toward, one another is in order, that we may all recognize: apart from the indwelling Holy Spirit, Jesus and his Father taking up residence within each of us—supplying us continuously with his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—eternity is just a long miserable time. Do not be amazed that I said to you, Jesus said to a Pharisee named Nicodemus, a member of the Jewish ruling council, ‘You must all be born from above.’

Tables comparing the Old Testament quotations in Matthew 4:6, 7 follow:

Matthew 4:6b (NET Parallel Greek)	Psalm 91:11a (Septuagint BLB)	Psalm 90:11a (Septuagint Elpenor)
ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ	ὅτι τοῗς ἀγγέλοις αὐτοῦ ἐντελεῗται περὶ σοῦ	ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ
Matthew 4:6b (NET)	Psalm 90:11a (NETS)	Psalm 90:11a (English Elpenor)
He will command his angels concerning you	because he will command his angels concerning you	For he shall give his angels charge concerning thee,

Matthew 4:6c (NET Parallel Greek)	Psalm 91:12 (Septuagint BLB)	Psalm 90:12 (Septuagint Elpenor)
ἐπὶ χειρῶν ἀροῦσιν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου	ἐπὶ χειρῶν ἀροῦσίν σε μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου	ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου
Matthew 4:6c (NET)	Psalm 90:12 (NETS)	Psalm 90:12 (English Elpenor)
with their hands they will lift you up, so that you will not strike your foot against a stone.	upon hands they will bear you up so that you will not dash your foot against a stone.	They shall bear thee up on their hands, lest at any time thou dash thy foot against a stone.

Matthew 4:7b (NET Parallel Greek)	Deuteronomy 6:16 (Septuagint BLB)	Deuteronomy 6:16 (Septuagint Elpenor)
οὐκ ἐκπειράσεις κύριον τὸν θεόν σου	οὐκ ἐκπειράσεις κύριον τὸν θεόν σου	οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου
Matthew 4:7b (NET)	Deuteronomy 6:16 (NETS)	Deuteronomy 6:16 (English Elpenor)
You are not to put the Lord your God to the test.	You shall not tempt the Lord your God,	Thou shalt not tempt the Lord thy God,

Tables comparing Genesis 4:9; Psalm 91:11; 91:12; Deuteronomy 6:16; Psalm 91:1; 91:2; 91:3 and 91:4 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 4:9; Psalm 91:11 (90:11); 91:12 (90.12); Deuteronomy 6:16; Psalm 91:1 (90:1); 91:2 (90:2); 91:3 (90:3) and 91:4 (90:4) in the Septuagint (BLB and Elpenor), and tables comparing Matthew 4:5; John 14:16, 17; 14:21-23; 14:26; Matthew 16:17 and 26:75 in the NET and KJV follow.

Genesis 4:9 (Tanakh)	Genesis 4:9 (KJV)	Genesis 4:9 (NET)
And HaShem said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’	And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?	Then the Lord said to Cain, “Where is your brother Abel?” And he replied, “I don’t know! Am I my brother’s guardian?”

Genesis 4:9 (Septuagint BLB)	Genesis 4:9 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς πρὸς Καιν ποῦ ἐστιν Αβελ ὁ ἀδελφός σου ὁ δὲ εἶπεν οὐ γινώσκω μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ	καὶ εἶπε Κύριος ὁ Θεὸς πρὸς Κάϊν· ποῦ ἔστιν ῎Αβελ ὁ ἀδελφός σου; καὶ εἶπεν· οὐ γινώσκω· μὴ φύλαξ τοῦ ἀδελφοῦ μου εἰμὶ ἐγώ
Genesis 4:9 (NETS)	Genesis 4:9 (English Elpenor)
And God said to Kain, “Where is your brother Habel?” And he said, “I do not know; surely I am not my brother’s keeper?”	And the Lord God said to Cain, Where is Abel thy brother? and he said, I know not, am I my brother’s keeper?

Psalm 91:11 (Tanakh)	Psalm 91:11 (KJV)	Psalm 91:11 (NET)
For he shall give his angels charge over thee, to keep thee in all thy ways.	For he shall give his angels charge over thee, to keep thee in all thy ways.	For he will order his angels to protect you in all you do.

Psalm 91:11 (Septuagint BLB)	Psalm 90:11 (Septuagint Elpenor)
ὅτι τοῗς ἀγγέλοις αὐτοῦ ἐντελεῗται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πάσαις ταῗς ὁδοῗς σου	ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου
Psalm 90:11 (NETS)	Psalm 90:11 (English Elpenor)
because he will command his angels concerning you to guard you in all your ways;	For he shall give his angels charge concerning thee, to keep thee in all thy ways.

Psalm 91:12 (Tanakh)	Psalm 91:12 (KJV)	Psalm 91:12 (NET)
They shall bear thee up in their hands, lest thou dash thy foot against a stone.	They shall bear thee up in their hands, lest thou dash thy foot against a stone.	They will lift you up in their hands, so you will not slip and fall on a stone.

Psalm 91:12 (Septuagint BLB)	Psalm 90:12 (Septuagint Elpenor)
ἐπὶ χειρῶν ἀροῦσίν σε μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου	ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου
Psalm 90:12 (NETS)	Psalm 90:12 (English Elpenor)
upon hands they will bear you up so that you will not dash your foot against a stone.	They shall bear thee up on their hands, lest at any time thou dash thy foot against a stone.

Deuteronomy 6:16 (Tanakh)	Deuteronomy 6:16 (KJV)	Deuteronomy 6:16 (NET)
Ye shall not try HaShem your G-d, as ye tried Him in Massah.	Ye shall not tempt the LORD your God, as ye tempted him in Massah.	You must not put the Lord your God to the test as you did at Massah.

Deuteronomy 6:16 (Septuagint BLB)	Deuteronomy 6:16 (Septuagint Elpenor)
οὐκ ἐκπειράσεις κύριον τὸν θεόν σου ὃν τρόπον ἐξεπειράσασθε ἐν τῷ Πειρασμῷ	οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου, ὃν τρόπον ἐξεπειράσατε ἐν τῷ Πειρασμῷ
Deuteronomy 6:16 (NETS)	Deuteronomy 6:16 (English Elpenor)
You shall not tempt the Lord your God, as you tempted in the Temptation.	Thou shalt not tempt the Lord thy God, as ye tempted him in the temptation.

Psalm 91:1 (Tanakh)	Psalm 91:1 (KJV)	Psalm 91:1 (NET)
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.	He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.	As for you, the one who lives in the shelter of the Most High, and resides in the protective shadow of the Sovereign One—

Psalm 91:1 (Septuagint BLB)	Psalm 90:1 (Septuagint Elpenor)
αἶνος ᾠδῆς τῷ Δαυιδ ὁ κατοικῶν ἐν βοηθείᾳ τοῦ ὑψίστου ἐν σκέπῃ τοῦ θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται	Αἶνος ᾠδῆς τῷ Δαυΐδ. – Ο ΚΑΤΟΙΚΩΝ ἐν βοηθείᾳ τοῦ ῾Υψίστου, ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται
Psalm 90:1 (NETS)	Psalm 90:1 (English Elpenor)
A laudation. Of an Ode. Pertaining to Dauid. He who lives by the help of the Most High, in a shelter of the God of the sky he will lodge.	[Praise of a Song, by David.] He that dwells in the help of the Highest, shall sojourn under the shelter of the God of heaven.

Psalm 91:2 (Tanakh)	Psalm 91:2 (KJV)	Psalm 91:2 (NET)
I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.	I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.	I say this about the Lord, my shelter and my stronghold, my God in whom I trust—

Psalm 91:2 (Septuagint BLB)	Psalm 90:2 (Septuagint Elpenor)
ἐρεῗ τῷ κυρίῳ ἀντιλήμπτωρ μου εἶ καὶ καταφυγή μου ὁ θεός μου ἐλπιῶ ἐπ᾽ αὐτόν	ἐρεῖ τῷ Κυρίῳ· ἀντιλήπτωρ μου εἶ καὶ καταφυγή μου, ὁ Θεός μου, καὶ ἐλπιῶ ἐπ᾿ αὐτόν
Psalm 90:2 (NETS)	Psalm 90:2 (English Elpenor)
He will say to the Lord, “My supporter you are and my refuge; my God, I will hope in him,”	He shall say to the Lord, Thou art my helper and my refuge: my God; I will hope in him.

Psalm 91:3 (Tanakh)	Psalm 91:3 (KJV)	Psalm 91:3 (NET)
Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.	Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.	he will certainly rescue you from the snare of the hunter and from the destructive plague.

Psalm 91:3 (Septuagint BLB)	Psalm 90:3 (Septuagint Elpenor)
ὅτι αὐτὸς ῥύσεταί με ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταραχώδους	ὅτι αὐτὸς ῥύσεταί σε ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταραχώδους
Psalm 90:3 (NETS)	Psalm 90:3 (English Elpenor)
because it is he who will rescue me from a trap of hunters and from a troublesome word;	For he shall deliver thee from the snare of the hunters, from [every] troublesome matter.

Psalm 91:4 (Tanakh)	Psalm 91:4 (KJV)	Psalm 91:4 (NET)
He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.	He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.	He will shelter you with his wings; you will find safety under his wings. His faithfulness is like a shield or a protective wall.

Psalm 91:4 (Septuagint BLB)	Psalm 90:4 (Septuagint Elpenor)
ἐν τοῗς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῗς ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ	ἐν τοῖς μεταφρένοις αὐτοῦ ἐπισκιάσει σοι, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς· ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.
Psalm 90:4 (NETS)	Psalm 90:4 (English Elpenor)
with the broad of his back he will shade you, and under his wings you will find hope; with a shield his truth will surround you.	He shall overshadow thee with his shoulders, and thou shalt trust under his wings: his truth shall cover thee with a shield.

Matthew 4:5 (NET)	Matthew 4:5 (KJV)
Then the devil took him to the holy city, had him stand on the highest point of the temple,	Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ	τοτε παραλαμβανει αυτον ο διαβολος εις την αγιαν πολιν και ιστησιν αυτον επι το πτερυγιον του ιερου	τοτε παραλαμβανει αυτον ο διαβολος εις την αγιαν πολιν και ιστησιν αυτον επι το πτερυγιον του ιερου

John 14:16, 17 (NET)	John 14:16, 17 (KJV)
Then I will ask the Father, and he will give you another Advocate to be with you forever—	And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα μεθ᾿ ὑμῶν εἰς τὸν αἰῶνα \|ᾖ\|	και εγω ερωτησω τον πατερα και αλλον παρακλητον δωσει υμιν ινα μενη μεθ υμων εις τον αιωνα	και εγω ερωτησω τον πατερα και αλλον παρακλητον δωσει υμιν ινα μενη μεθ υμων εις τον αιωνα

the Spirit of truth, whom the world cannot accept, because it does not see him or know him. But you know him, because he resides with you and will be in you.

Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρ᾿ ὑμῖν μένει καὶ ἐν ὑμῖν \|ἔσται\|	το πνευμα της αληθειας ο ο κοσμος ου δυναται λαβειν οτι ου θεωρει αυτο ουδε γινωσκει αυτο υμεις δε γινωσκετε αυτο οτι παρ υμιν μενει και εν υμιν εσται	το πνευμα της αληθειας ο ο κοσμος ου δυναται λαβειν οτι ου θεωρει αυτο ουδε γινωσκει αυτο υμεις δε γινωσκετε αυτο οτι παρ υμιν μενει και εν υμιν εσται

John 14:21-23 (NET)	John 14:21-23 (KJV)
The person who has my commandments and obeys them is the one who loves me. The one who loves me will be loved by my Father, and I will love him and will reveal myself to him.”	He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνος ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, καγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷ ἐμαυτόν	ο εχων τας εντολας μου και τηρων αυτας εκεινος εστιν ο αγαπων με ο δε αγαπων με αγαπηθησεται υπο του πατρος μου και εγω αγαπησω αυτον και εμφανισω αυτω εμαυτον	ο εχων τας εντολας μου και τηρων αυτας εκεινος εστιν ο αγαπων με ο δε αγαπων με αγαπηθησεται υπο του πατρος μου και εγω αγαπησω αυτον και εμφανισω αυτω εμαυτον

“Lord,” Judas (not Judas Iscariot) said, “what has happened that you are going to reveal yourself to us and not to the world?”

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λέγει αὐτῷ Ἰούδας (οὐχ ὁ Ἰσκαριώτης)· κύριε, [καὶ] τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν καὶ οὐχὶ τῷ κόσμῳ	λεγει αυτω ιουδας ουχ ο ισκαριωτης κυριε τι γεγονεν οτι ημιν μελλεις εμφανιζειν σεαυτον και ουχι τω κοσμω	λεγει αυτω ιουδας ουχ ο ισκαριωτης κυριε και τι γεγονεν οτι ημιν μελλεις εμφανιζειν σεαυτον και ουχι τω κοσμω

Jesus replied, “If anyone loves me, he will obey my word, and my Father will love him, and we will come to him and take up residence with him.

Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ᾿ αὐτῷ ποιησόμεθα	απεκριθη ο ιησους και ειπεν αυτω εαν τις αγαπα με τον λογον μου τηρησει και ο πατηρ μου αγαπησει αυτον και προς αυτον ελευσομεθα και μονην παρ αυτω ποιησομεν	απεκριθη ιησους και ειπεν αυτω εαν τις αγαπα με τον λογον μου τηρησει και ο πατηρ μου αγαπησει αυτον και προς αυτον ελευσομεθα και μονην παρ αυτω ποιησομεν

John 14:26 (NET)	John 14:26 (KJV)
But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.	But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματι μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν [ἐγώ]	ο δε παρακλητος το πνευμα το αγιον ο πεμψει ο πατηρ εν τω ονοματι μου εκεινος υμας διδαξει παντα και υπομνησει υμας παντα α ειπον υμιν	ο δε παρακλητος το πνευμα το αγιον ο πεμψει ο πατηρ εν τω ονοματι μου εκεινος υμας διδαξει παντα και υπομνησει υμας παντα α ειπον υμιν

Matthew 16:17 (NET)	Matthew 16:17 (KJV)
And Jesus answered him, “You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!	And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψεν σοι ἀλλ᾿ ὁ πατήρ μου ὁ ἐν \|τοῖς\| οὐρανοῖς	και αποκριθεις ο ιησους ειπεν αυτω μακαριος ει σιμων βαρ ιωνα οτι σαρξ και αιμα ουκ απεκαλυψεν σοι αλλ ο πατηρ μου ο εν τοις ουρανοις	και αποκριθεις ο ιησους ειπεν αυτω μακαριος ει σιμων βαρ ιωνα οτι σαρξ και αιμα ουκ απεκαλυψεν σοι αλλ ο πατηρ μου ο εν τοις ουρανοις

Matthew 26:75 (NET)	Matthew 26:75 (KJV)
Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly.	And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐμνήσθη ὁ Πέτρος τοῦ ρήματος Ἰησοῦ εἰρηκότος ὅτι πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με· καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς	και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως	και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως

A Monotonous Cycle Revisited, Part 4

Back to Paul’s OT Quotes – Romans 10:18-21

Back to To Make Holy, Part 8

Back to He Takes Away, Part 1

Back to Psalm 22, Part 5

Back to To Make Holy, Part 9

Back to The New Covenant, Part 2

Back to Father, Son and Holy Spirit – Part 11

Back to The Day of the Lord, Part 8

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

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

Back to Matthew 8:23-34

Back to Exploration, Part 8

Back to Exploration, Part 9

Back to Exploration, Part 10

Back to 3 John

Back to Who is a Christian? Part 1

^[1] Genesis 4:9a (Tanakh)

^[2] David’s Forgiveness, Part 3; Fear – Deuteronomy, Part 9; Fear – Deuteronomy, Part 10

^[3] John 3:7 (NET)

^[4] John 8:31 (NET)

^[5] John 17:17b (NET) Table

^[6] The NET parallel Greek text and NA²⁸ had ἔστησεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιστησιν (KJV: setteth).

^[7] Psalm 90:1a (English Elpenor)

^[8] It is interesting that the Masoretic text has מדבר (deber)—noisome pestilence, destructive plague—here and repeated again in verse 6—pestilence that walketh, plague that stalks—where the Septuagint had λόγου—“troublesome word,” troublesome matter—and πράγματος—“deed that travels,” [evil] thing that walks. The Hebrew word מִדֶּ֥בֶר (deber) is only distinguished from דָּבָר (dâbâr; word, matter) by vowel points and context apparently.

^[9] John 8:47 (KJV)

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

^[11] John 6:44a (NET)

^[12] John 16:7 (NET)

^[13] The NET parallel Greek text and NA²⁸ had καγὼ the crasis of και εγω here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω (KJV: And I).

^[14] The NET parallel Greek text and NA²⁸ had ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μενη (KJV: he may abide).

^[15] The Stephanus Textus Receptus and Byzantine Majority Text had αυτο here. The NET parallel Greek text and NA²⁸ did not.

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

^[17] The NET parallel Greek text and NA²⁸ had καγὼ the crasis of και εγω here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

^[18] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καὶ preceding what. The Stephanus Textus Receptus did not.

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

^[20] The NET parallel Greek text and NA²⁸ had ποιησόμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησομεν (KJV: make).

^[21] The NET parallel Greek text and NA²⁸ had ἐγώ here for emphasis. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[22] The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και.

^[23] John 8:44a (NET)

^[24] John 14:23b (NET)

^[25] John 16:7a (NET)

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

^[27] Matthew 26:75 (NET)

^[28] John 8:44a (NET)

^[29] Matthew 26:34 (NET)

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

^[31] John 12:32 (NET)

^[32] John 8:47 (NET)

Father, Forgive Them – Part 5

Posted on December 28, 2018 by admin

Sit at my right hand until I make your enemies a footstool for your feet.^[1] “That’s me,” I responded as I read that this time. The Greek word translated enemies was ἐχθρούς (a form of ἐχθρός). For if while we were enemies (ἐχθροὶ, another form of ἐχθρός), Paul wrote believers in Rome, we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?^[2] But I’d never thought of it this way before.

I had vaguely assumed that making his enemies a footstool referenced Jesus as He treads the wine press of the fierce wrath of God, the Almighty.^[3] As I looked at other quotations of Psalm 110:1 in the New Testament it made a little sense why I had thought that.

NET and Parallel Greek
Matthew 22:44	Mark 12:36b	Luke 20:42b, 43	Acts 2:34b, 35	Hebrews 1:13b
‘*The^[4] Lord said to my lord,* “*Sit at my right hand,* *until I put your enemies under^[5] your feet*”’?	‘*The^[6] Lord said^[7] to my lord,* “*Sit at my right hand,* *until I put your enemies under^[8] your feet*.”’	‘*The^[9] Lord said to my lord,* “*Sit at my right hand,*	‘*The Lord said to my lord,* “*Sit at my right hand*	“*Sit at my right hand until I make your enemies a footstool for your feet*”?
		*until I make your enemies a footstool for your feet*.”’	*until I make your enemies a footstool* for your feet.”’
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου	εἶπεν [ὁ] κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
		ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

There was another allusion to Psalm 110:1 in Hebrews 10:12, 13 (NET):

But when this priest^[10] had offered one sacrifice for sins for all time, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.

There are some differences from the Septuagint mostly related to the changes from present to past tense, and from second and first to third person:

Hebrews 10:12b (NET Parallel Greek)	Psalm 110:1a (Septuagint BLB)	Psalm 109:1a (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου

Hebrews 10:13b (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB)	Psalm 109:1b (Septuagint Elpenor)
ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The noun ὑποπόδιον (footstool) in Hebrews 1:13, and 10:13, Acts 2:35 and Luke 20:43 was replaced by the adverb ὑποκάτω (under) in Matthew 22:44 and Mark 12:36. The Stephanus Textus Receptus and Byzantine Majority Text had ὑποπόδιον in both cases (Table1 and Table2) as did both versions of the Septuagint.

Matthew 22:44 (NET Parallel Greek)	Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

Mark 12:36b (NET Parallel Greek)	Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The Hebrew was הדם (hădôm) and לרגליך (regel), also translated footstool in the Tanakh.

From Hebrew		From Greek
Psalm 110:1 (Tanakh)	Psalm 110:1 (KJV)	Psalm 109:1 (NETS)	Psalm 109:1 (Elpenor English)
The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.	The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.	The Lord said to my lord, “Sit on my right until I make your enemies a footstool for your feet.”	The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.

According to Strong’s Concordance הדם (hădôm) was “From an unused root meaning to stamp upon.” Paul alluded to Psalm 8:6 (1 Corinthians 15:24-28 NET; Table):

Then comes the end, when [Jesus] hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. For he must reign until^[11] he has put^[12] all his enemies under his feet. The last enemy to be eliminated is death. For he has put everything in subjection under his feet. But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

Though Paul used ὑπὸ here both versions of the Septuagint had ὑποκάτω. The other differences are accounted for by switching from 2^nd to 3^rd person and from the genitive to the accusative case.

1 Corinthians 15:27a (NET Parallel Greek)	Psalm 8:6b (Septuagint BLB)	Psalm 8:7b (Septuagint Elpenor)
πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ	σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Though I didn’t realize it before I did this study, the first verse of Psalm 8 in the Elpenor version of the Septuagint reads: Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαυΐδ (“For the end, concerning the wine-presses, a Psalm of David”). The writer of Hebrews quoted Psalm 8:6, You put all things under his control,^[13] including ὑποκάτω (under).

Hebrews 2:8a (NET Parallel Greek)	Psalm 8:6b (Septuagint BLB)	Psalm 8:7b (Septuagint Elpenor)
πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Yet this time for some inexplicable reason as I read—Sit at my right hand until I make your enemies a footstool for your feet—the planet-sized hassock of corpses evaporated back into my imagination as I recognized that Jesus’ planet-sized footstool is made of living people, people like Mary.

Now it was Mary^[14] who anointed the Lord with perfumed oil and wiped his feet dry with her hair.^[15] I imagine it was just as inexplicable to her that she, a sinner, when she learned^[16] that Jesus was dining^[17] at the Pharisee’s house…brought an alabaster jar of perfumed oil;^[18] weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil.^[19]

Jesus explained the inexplicable: No one can come to me unless the Father who sent me draws him…It is written in the prophets, ‘And they will all be taught by^[20] God.’ Everyone^[21] who hears^[22] and learns from the Father comes to me.^[23] I had misunderstood this as a severe limitation to my whosoever-will-may-come belief. But the Holy Spirit contrasted it to the difficulty those willful few had finding their own way through the rituals of old covenant religion. How^[24] narrow is the gate and difficult the way that leads to life, Jesus summarized, and there are few who find it!^[25]

Mary^[26]…sat^[27] at^[28] the Lord’s^[29] feet and listened to what he said.^[30] And again, Mary^[31] took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus^[32] about a week before his crucifixion.

I was formerly^[33] a blasphemer and a persecutor, and an arrogant man, the apostle Paul confessed. But^[34] I was treated with mercy because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief, and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.^[35] Father, forgive them, Jesus prayed, for they don’t know what they are doing.^[36] The Greek word translated know was οἴδασιν (a form of εἴδω; see). They didn’t see what they were doing. They acted ignorantly in unbelief (ἀπιστίᾳ).

When Jesus appeared to Paul (a.k.a. Saul) as a blinding light on the road to Damascus, He said, You are hurting (σκληρόν, a form of σκληρός) yourself by kicking against the goads.^[37] Paul’s religious mind fought so hard against that inexplicable drawing of God—denying what he was taught, heard and learned from the Father so completely—that the risen and ascended Lord Jesus was concerned about the harm he caused himself. And I, when I am lifted up from the earth, Jesus had promised, will draw all people to myself,^[38] even an angry jihadist like Saul.

This should not be forgotten though we may be more aware of what God’s abundant grace bringing faith and love in Christ Jesus made of him: for the one bringing forth in you both the desire and the effort, Paul wrote from experience (Colossians 1:28, 29), for the sake of his good pleasure – is God.^[39]

I had begun to hear—Father, forgive them, for they don’t know what they are doing—as something more than a limited and local prayer. I regard it, in fact, as the singularly relevant prayer of a salvation that does not depend on human desire or exertion, but on God who shows mercy.^[40] But I was uncertain of God the Father’s answer to that prayer until that day I heard, Sit at my right hand until I make your enemies a footstool for your feet. His enemies made into his footstool was Jesus’ joy (Hebrews 12:2b NET):

For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat^[41] at the right hand of the throne of God.

Tables comparing Matthew 22:44; Mark 12:36; Luke 20:42; 1 Corinthians 15:25; John 11:2; Luke 7:37; John 6:45; Matthew 7:14; Luke 10:39; John 12:3; 1 Timothy 1:13; Acts 26:14; Philippians 2:13 and Hebrews 12:2 in the NET and KJV follow.

Matthew 22:44 (NET)	Matthew 22:44 (KJV)
‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’?	The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου	ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου

Mark 12:36 (NET)	Mark 12:36 (KJV)
David himself, by the Holy Spirit, said, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet.”’	For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
αὐτὸς Δαυὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου	αυτος γαρ δαβιδ ειπεν εν τω πνευματι τω αγιω ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου	αυτος γαρ δαυιδ ειπεν εν πνευματι αγιω λεγει ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου

Luke 20:42 (NET)	Luke 20:42 (KJV)
For David himself says in the book of Psalms, ‘The Lord said to my lord, “Sit at my right hand,	And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
αὐτὸς γὰρ Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου	και αυτος δαβιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου	και αυτος δαυιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου

1 Corinthians 15:25 (NET)	1 Corinthians 15:25 (KJV)
For he must reign until he has put all his enemies under his feet.	For he must reign, till he hath put all enemies under his feet.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ	δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου	δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου

John 11:2 (NET)	John 11:2 (KJV)
Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick.	It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει	ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει	ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει

Luke 7:37 (NET)	Luke 7:37 (KJV)
Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil.	And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου	και ιδου γυνη εν τη πολει ητις ην αμαρτωλος επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου	και ιδου γυνη εν τη πολει ητις ην αμαρτωλος και επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου

John 6:45 (NET)	John 6:45 (KJV)
It is written in the prophets, ‘And they will all be taught by God.’ Everyone who hears and learns from the Father comes to me.	It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔστιν γεγραμμένον ἐν τοῖς προφήταις· καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ	εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι του θεου πας ουν ο ακουσας παρα του πατρος και μαθων ερχεται προς με	εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι θεου πας ουν ο ακουων παρα του πατρος και μαθων ερχεται προς με

Matthew 7:14 (NET)	Matthew 7:14 (KJV)
How narrow is the gate and difficult the way that leads to life, and there are few who find it!	Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|τί\| στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν	οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην	τι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην

Luke 10:39 (NET)	Luke 10:39 (KJV)
She had a sister named Mary, who sat at the Lord’s feet and listened to what he said.	And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ , [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ	και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου	και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου

John 12:3 (NET)	John 12:3 (KJV)
Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.)	Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας \|τοῦ\| Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· (ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.)	η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου	η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου

1 Timothy 1:13 (NET)	1 Timothy 1:13 (KJV)
even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief,	Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν, ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ	τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλ ηλεηθην οτι αγνοων εποιησα εν απιστια	τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλα ηλεηθην οτι αγνοων εποιησα εν απιστια

Acts 26:14 (NET)	Acts 26:14 (KJV)
When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me? You are hurting yourself by kicking against the goads.’	And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἑβραΐδι διαλέκτῳ· Σαοὺλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν	παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν	παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν

Philippians 2:13 (NET)	Philippians 2:13 (KJV)
for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.	For it is God which worketh in you both to will and to do of his good pleasure.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας	ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας	ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας

Hebrews 12:2 (NET)	Hebrews 12:2 (KJV)
keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.	Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν	αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου εκαθισεν	αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου κεκαθικεν

Father, Forgive Them – Part 6

Back to Romans, Part 91

Back to To Make Holy, Part 6

Back to Is Sin Less Than Sin? Part 2

Back to Hannah’s Prayer, Part 2

Back to A Door of Hope, Part 1

Back to Fear – Deuteronomy, Part 14

Back to Saul and Barnabas, Part 3

Back to Paul’s OT Quotes – Romans 10:18-21

Back to Jedidiah, Part 5

Back to Hannah’s Prayer, Part 6

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

Back to Romans, Part 8

Back to Psalm 22, Part 4

Back to Patterns of Evidence: Exodus

Back to Romans, Part 12

Back to Who Am I? Part 12

Back to Psalm 22, Part 8

Back to Peter’s Second Gospel Proclamation, Part 1

Back to Romans, Part 18

Back to Funeral, Part 2

Back to Westworld, Part 1

Back to Westworld, Part 3

Back to Westworld, Part 4

Back to The Book of Life, Part 1

Back to Christianity, Part 1

Back to Christianity, Part 2

Back to Christianity, Part 5

Back to Who Am I? Part 14

Back to Keep Yourselves from Idols, Part 1

Back to Who Am I? Part 17

Back to Christianity, Part 15

Back to αὐτοῦ and ἑαυτοῦ, Part 2

Back to Keep Yourselves From Idols, Part 2

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

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

Back to Matthew 8:23-34

Back to Luke 8:22-56

Back to Exploration, Part 2

Back to Exploration, Part 4

Back to Exploration, Part 5

Back to Exploration, Part 7

Back to Exploration, Part 8

Back to Exploration, Part 9

Back to Exploration, Part 15

Back to 3 John, Part 3

Back to 3 John, Part 6

Back to Balaam, Balak and the 24,000, Part 1

Back to Justice and Mercy Revisited, Part 5

^[1] Hebrews 1:13b (NET)

^[2] Romans 5:10 (NET)

^[3] Revelation 19:15b (NASB) Table

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

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

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had had the article ο preceding Lord. The NET parallel Greek text and NA²⁸ did not.

^[7] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εἶπεν here, where the Byzantine Majority Text had λεγει.

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

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here. The NET parallel Greek text and NA²⁸ did not.

^[10] The NET parallel Greek text and NA²⁸ had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

^[11] The NET parallel Greek text and NA²⁸ had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had the particle αν preceding has put. The NET parallel Greek text and NA²⁸ did not.

^[13] Hebrews 2:8a (NET)

^[14] In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριὰμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

^[15] John 11:2a (NET)

^[16] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καὶ preceding learned. The Stephanus Textus Receptus did not.

^[17] The NET parallel Greek text and NA²⁸ had κατάκειται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανακειται (KJV: sat at meat).

^[18] Luke 7:37 (NET)

^[19] Luke 7:38b (NET)

^[20] The Stephanus Textus Receptus had the article του (KJV: of) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[21] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) following Everyone. The NET parallel Greek text and NA²⁸ did not.

^[22] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀκούσας here, where the Byzantine Majority Text had ακουων.

^[23] John 6:44a, 45 (NET) The NET parallel Greek text and NA²⁸ had ἐμέ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

^[24] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τί here, where the Stephanus Textus Receptus had οτι (KJV: Because).

^[25] Matthew 7:14 (NET)

^[26] In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

^[27] The NET parallel Greek text and NA²⁸ had παρακαθεσθεῖσα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρακαθισασα.

^[28] The NET parallel Greek text and NA²⁸ had πρὸς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα.

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

^[30] Luke 10:39b (NET)

^[31] In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

^[32] John 12:3a (NET)

^[33] The NET parallel Greek text and NA²⁸ had the article τὸ preceding formerly, where the Stephanus Textus Receptus and Byzantine Majority Text had τον.

^[34] The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA²⁸ had αλλ.

^[35] 1 Timothy 1:13 (NET)

^[36] Luke 23:34a (NET) Table

^[37] Acts 26:14b (NET)

^[38] John 12:32 (NET)

^[39] Philippians 2:13 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding God. The NET parallel Greek text and NA²⁸ did not.

^[40] Romans 9:16 (NET) Table

^[41] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κεκάθικεν here, where the Stephanus Textus Receptus had εκαθισεν (KJV: is set down).

Atonement, Part 3

Posted on August 19, 2018 by admin

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

The Hebrew word translated to consecrate was למלא (mâlêʼ). In the Septuagint למלא (mâlêʼ) was translated τελειῶσαι τὰς χεῖρας, “validate their hands” in an English translation of the Septuagint (NETS). And τελειῶσαι (a form of τελειόω) was translated to perfect in: For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.^[3]

There isn’t a lot of wiggle room in the meaning of τελειῶσαι here. If the sacrifices had perfected those who came to worship, the sacrifices would have ceased to be offered long before the temple was destroyed: For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?^[4] John wrote (1 John 1:5-2:6 NET):

Now this is the gospel message^[5] we have heard from him and announce to you: God is light, and in him there is no darkness at all. If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth. But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus^[6] his Son cleanses us from all sin. If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we say we have not sinned, we make him a liar and his word is not in us. (My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Now by this we know that we have come to know God: if we keep (τηρῶμεν, a form of τηρέω) his commandments. The one who says “I have come to know God” and yet does not keep (τηρῶν, another form of τηρέω) his commandments is a liar, and the truth is not in such a person. But whoever obeys (τηρῇ, another form of τηρέω) his word, truly in this person the love of God has been perfected (τετελείωται, another form of τελειόω). By this we know that we are in him. The one who says he resides in God ought (ὀφείλει,^[7] a form of ὀφείλω) himself to walk^[8] just as Jesus walked.

If I fall back on my own strength the obligation to walk just as Jesus walked will fill me first with fear, then defensiveness, anger and eventually a pervasive desire to “chuck this whole religion thing.” So I plan to be very gentle with myself. I want to keep foremost in my mind the two points from the previous essay: 1) By his will we have been made holy through the offering of the body of Jesus Christ once for all;^[9] and, 2) he will in fact do this:^[10] …make you completely holy and…[keep] your spirit and soul and body…entirely blameless at the coming of our Lord Jesus Christ.^[11]

If I’m honest my fear stems from my offended pride when I fail to walk just as Jesus walked in my own strength. So I want to consider that pride. Aaron and his sons^[12] were commanded to eat those things by which atonement was made to consecrate and to set them apart. No one else could eat them, for they are holy. For the moment it doesn’t really matter whether they meant the things by which atonement was made or Aaron and his sons or all of the above. In any case Aaron and his sons were distinguished from everyone else in Israel by this holiness. But how proud could they be about that?

Exodus 29:4-9 (NET)	Leviticus 8:6-13 (NET)
You are to present Aaron and his sons at the entrance of the tent of meeting. You are to wash them with water…	So Moses brought Aaron and his sons forward and washed them with water.
…and take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband.	Then he put the tunic on Aaron, wrapped the sash around him, and clothed him with the robe. Next he put the ephod on him and placed on him the decorated band of the ephod, and fastened the ephod closely to him with the band.
Exodus 28:30	He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
You are to put the turban on his head and put the holy diadem on the turban.	Finally, he set the turban on his head and attached the gold plate, the holy diadem, to the front of the turban just as the Lord (y^ehôvâh, יהוה) had commanded Moses.
Exodus 30:22-33	Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated (qâdash, ויקדש; Septuagint: ἡγίασεν, another form of ἁγιάζω) them.
Exodus 30:22-33	Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate (qâdash, לקדשם; Septuagint: ἡγίασεν, another form of ἁγιάζω) them.
You are to take the anointing oil and pour it on his head and anoint him.	He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate (qâdash, לקדשו; Septuagint: ἡγίασεν, another form of ἁγιάζω) him.
You are to present his sons and clothe them with tunics…	Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, and wrapped headbands on them just as the Lord (y^ehôvâh, יהוה) had commanded Moses.
…and wrap the sashes around Aaron and his sons and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate (mâlêʼ, ומלאת: Septuagint: τελειώσεις,^[13] another form of τελειόω) Aaron and his sons.

Aaron and his sons were distinguished in holiness because they stood there while Moses performed y^ehôvâh’s prescribed rituals to them and around them. Now to the one who works, Paul wrote believers in Rome, his pay is not credited due to grace but due to obligation (ὀφείλημα) [Table]. But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.^[14] The Pharisees on the other hand said, None of the rulers or the Pharisees have believed in [Jesus], have they? But this rabble who do not know the law are accursed!^[15]

This is very interesting in this context. The priests were made holy by atonement rituals prescribed by y^ehôvâh. The only holiness the Pharisees could legitimately^[16] claim was atonement made by priests performing rituals prescribed by y^ehôvâh. Yet they distinguished themselves from the rabble^[17] (ὄχλος) here, not by these rituals, but by knowledge of the law. To seek out some other distinction was a tacit acknowledgement that the law was completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. So in a sense they were on the right track as it pertained to recognizing a need.

I don’t intend to minimize the value of knowing the law as a means to knowing the only true God, and Jesus Christ, whom [He] sent.^[18] As the Psalmist wrote (Psalm 119:33-40 Tanakh):

Teach me, O LORD (y^ehôvâh,יהוה), the way of thy statutes; and I shall keep it unto the end.

Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.

Make me to go in the path of thy commandments; for therein do I delight.

Incline my heart unto thy testimonies, and not to covetousness.

Turn away mine eyes from beholding vanity; and quicken thou me in thy way.

Stablish thy word unto thy servant, who is devoted to thy fear.

Turn away my reproach which I fear: for thy judgments are good.

Behold, I have longed after thy precepts: quicken me in thy righteousness.

But to claim knowledge of the law as a means of distinction, rendering one more holy than one who does not know it, is to not know the law: For all who rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”^[19] Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.^[20] For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.^[21]

Cursed in the phrase Cursed is everyone was ἐπικατάρατος in Greek. The Greek word translated accursed in this rabble who do not know the law are accursed was ἐπάρατοι (a form of ἐπικατάρατος). In other words, those who know the law are as accursed as those who do not because… (Romans 3:10-18 NET):

…just as it is written: “There is no one righteous, not even one, there is no one who understands, there is no one who seeks God. All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”^[22]

“Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.”^[23]

“Their mouths are full of cursing and bitterness.”^[24]

“Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known.”^[25]

“There is no fear of God before their eyes.”^[26]

So how proud should I, a Gentile, be, recognizing that: 1) by [Israel’s] transgression salvation has come to the Gentiles, to make Israel jealous;^[27] 2) They were broken off because of their unbelief, but [I] stand by faith; Do not be arrogant, but fear; For if God did not spare the natural branches, perhaps he will not spare [me];^[28] 3) [I] have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for [my] sins, and not only for [my] sins but also for the whole world;^[29] and, 4) Jesus Christ the righteous One promised, “And I, when I am lifted up from the earth, will draw all people to myself”^[30]?

It is past time that I give up my pride, quit trying to distinguish myself from others by some holiness I have achieved rather than received, and start gathering with Jesus rather than scattering (Matthew 12:30-32). So then, it does not depend on human desire or exertion, but on God who shows mercy.^[31] Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. For God has consigned all people to disobedience so that he may show mercy to them all.^[32]

The righteous never expected to keep the law in his or her own strength but in the power and presence of God (Psalm 51 Tanakh):

Have mercy upon me, O God (ʼĕlôhı̂ym, אלהים), according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions (Table).

Wash me throughly from mine iniquity, and cleanse me from my sin (Table).

For I acknowledge my transgressions: and my sin is ever before me (Table).

Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest (Table).

Behold, I was shapen in iniquity; and in sin did my mother conceive me [Table] (Genesis 5:1-5; Romans 5:12-21).

Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.

Hide thy face from my sins, and blot out all mine iniquities.

Create in me a clean heart, O God (ʼĕlôhı̂ym, אלהים); and renew a right spirit within me.

Cast me not away from thy presence; and take not thy holy spirit from me (Table).

Restore unto me the joy of thy salvation; and uphold me with thy free spirit (Table).

Then will I teach transgressors thy ways; and sinners shall be converted unto thee.

Deliver me from bloodguiltiness, O God (ʼĕlôhı̂ym, אלהים), thou God (ʼĕlôhı̂ym, אלהי) of my salvation: and my tongue shall sing aloud of thy righteousness.

O Lord (ʼădônây, אדני), open thou my lips; and my mouth shall shew forth thy praise.

For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.

The sacrifices of God (ʼĕlôhı̂ym, אלהים) are a broken spirit: a broken and a contrite heart, O God (ʼĕlôhı̂ym, אלהים), thou wilt not despise.

Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.

Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

A table comparing the NET and KJV translation of 1 John 1:5-2:6 follows. I broke the table whenever the NET parallel Greek text differed from the Stephanus Textus Receptus or the Byzantine Majority Text.

1 John 1:5-2:6 (NET)	1 John 1:5-2:6 (KJV)
Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all.	This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾿ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία \|ἐν αὐτῷ\| οὐκ ἔστιν οὐδεμία	και αυτη εστιν η επαγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια	και εστιν αυτη η αγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια

If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.	If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.	But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ᾿ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας	εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας	εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας

If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.	If we say that we have no sin, we deceive ourselves, and the truth is not in us.
But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.	If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
If we say we have not sinned, we make him a liar and his word is not in us.	If we say that we have not sinned, we make him a liar, and his word is not in us.
(My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One,	My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
and he himself is the atoning sacrifice (ἱλασμός) for our sins, and not only for our sins but also for the whole world.	And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
Now by this we know that we have come to know God: if we keep his commandments.	And hereby we do know that we know him, if we keep his commandments.
The one who says “I have come to know God” and yet does not keep his commandments is a liar, and the truth is not in such a person.	He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
But whoever obeys his word, truly in this person the love of God has been perfected. By this we know that we are in him.	But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
The one who says he resides in God ought himself to walk just as Jesus walked.	He that saith he abideth in him ought himself also so to walk, even as he walked.

Atonement, Part 4

Back to Atonement, Part 6

Back to Everyone Fathered by God Does Not Sin

Back to My Deeds, Part 2

Back to Atonement, Part 1

Back to Son of God – 1 John, Part 1

Back to Atonement, Part 8

Back to Atonement, Part 10

Back to A Door of Hope, Part 1

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

^[2] Exodus 29:33 (NET)

^[3] Hebrews 10:1 (NET)

^[4] Hebrews 10:2 (NET)

^[5] In the NET parallel Greek text and the Byzantine Majority Text the word translated gospel message was ἀγγελία while it was επαγγελια in the Stephanus Textus Receptus.

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had the word χριστου here, while the NET parallel Greek text did not.

^[7] https://greekdoc.github.io/lexicon/of.html#ofeilw

^[8] The Greek verbs translated walk and walked were περιπατεῖν and περιεπάτησεν respectively. Both are forms of περιπατέω. By simply tracking select forms of περιπατέω I found that Paul and the Holy Spirit left a fairly detailed description of what it means to walk just as Jesus walked: περιπατῆσαι, Colossians 1:9-14; περιπατήσωμεν, Romans 6:1-4; περιπατήσωμεν, Ephesians 2:4-10; περιπατῆτε, 1 Thessalonians 4:9-12; περιπατεῖτε, Ephesians 5:1-21, Colossians 2:6-23, Colossians 4:2-6; περιπατεῖν (also περιπατεῖτε), 1 Thessalonians 4:1-8; περιπατείτω, 1 Corinthians 7:17-24; περιπατοῦμεν, 2 Corinthians 5:1-10; περιπατοῦσιν, Romans 8:1-17. Perhaps most to the point is Galatians 5:16. But I say, live (περιπατεῖτε) by the Spirit and you will not carry out the desires of the flesh.

^[9] Hebrews 10:10 (NET)

^[10] 1 Thessalonians 5:24b (NET)

^[11] 1 Thessalonians 5:23 (NET)

^[12] Exodus 28:43 (NET)

^[13] τελειώσεις τὰς χεῖρας, “validate the hands” (NETS)

^[14] Romans 4:4, 5 (NET)

^[15] John 7:48, 49 (NET)

^[16] from Pharisees: “Emergence of the Pharisees”
After defeating the Seleucid forces, Judas Maccabaeus’s nephew John Hyrcanus established a new monarchy in the form of the priestly Hasmonean dynasty in 152 BCE, thus establishing priests as political as well as religious authorities. Although the Hasmoneans were considered heroes for resisting the Seleucids, their reign lacked the legitimacy conferred by descent from the Davidic dynasty of the First Temple era.^[16]
The Pharisee (“separatist”) party emerged largely out of the group of scribes and sages…
Sadducees rejected the Pharisaic tenet of an Oral Torah. In their personal lives this often meant an excessively stringent lifestyle from a Jewish perspective, as they did away with the oral tradition, and in turn the Pharisaic understanding of the Torah, creating two Jewish understandings of the Torah. An example of this differing approach is the interpretation of, “an eye in place of an eye”. The Pharisaic understanding was that the value of an eye was to be paid by the perpetrator.^[20] In the Sadducees’ view the words were given a more literal interpretation, in which the offender’s eye would be removed.^[21] From the point of view of the Pharisees, the Sadducees wished to change the Jewish understanding of the Torah, to a Greek understanding of the Torah. The Pharisees preserved the Pharisaical oral law in the form of the Talmud. They would become the foundation of Rabbinic Judaism…
“The Hasmonean period”
After the death of John Hyrcanus his younger son Alexander Jannaeus made himself king and openly sided with the Sadducees by adopting their rites in the Temple. His actions caused a riot in the Temple and led to a brief civil war that ended with a bloody repression of the Pharisees. However, on his deathbed Jannaeus advised his widow, Salome Alexandra, to seek reconciliation with the Pharisees.
“The Roman period”
According to Josephus, the Pharisees appeared before Pompey asking him to interfere and restore the old priesthood while abolishing the royalty of the Hasmoneans altogether (“Ant.” xiv. 3, § 2). Pharisees also opened Jerusalem’s gates to the Romans, and actively supported them against the Sadducean faction.^[26] When the Romans finally broke the entrance to the Jerusalem’s Temple, the Pharisees killed the priests who were officiating the Temple services on Saturday.^[27] They regarded Pompey’s defilement of the Temple in Jerusalem as a divine punishment of Sadducean misrule.

^[17] In John 7:40 ὄχλου (a form of ὄχλος; translated of the crowd) was used without any pejorative connotation. The translators may have added more emphasis to the distinction than the Pharisees actually intended. The point still stands that they distinguished themselves from the crowd, not by y^ehôvâh’s prescribed rituals, but by their own knowledge of the law.

^[18] John 17:3b (NET)

^[19] Galatians 3:10 (NET)

^[20] Deuteronomy 27:26 (Tanakh)

^[21] Romans 2:12 (NET)

^[22] The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one (Psalm 14:1-3 Tanakh).

^[23] For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue (Psalm 5:9 Tanakh). They have sharpened their tongues like a serpent; adders’ poison is under their lips. Selah (Psalm 140:3 Tanakh).

^[24] His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity (Psalm 10:7 Tanakh).

^[25] Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace (Isaiah 59:7, 8 Tanakh).

^[26] The transgression of the wicked saith within my heart, that there is no fear of God before his eyes (Psalm 36:1 Tanakh).

^[27] Romans 11:11b (NET)

^[28] Romans 11:20, 21 (NET)

^[29] 1 John 2:1b, 2 (NET)

^[30] John 12:32 (NET)

^[31] Romans 9:16 (NET) Table

^[32] Romans 11:30-32 (NET)

Forgiven or Passed Over? Part 6

Posted on July 8, 2018 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table]. Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles [Table].

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

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

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

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

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

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

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

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

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

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

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

Back to Atonement, Part 4

Back to Fear – Deuteronomy, Part 13

Back to Isaiah 53:10-12, Part 4

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[17] John 12:32 (NET)

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

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

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

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

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

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

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

^[25] Exodus 28:43 (NET)

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

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

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

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

^[30] Romanas 13:10 (NET)

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

^[32] kippûr, כפרים

Will, Areté and Troy

Posted on June 9, 2018 by admin

An article in the Washington Post by Mark Berman and Marwa Eltagouri, entitled “Parkland suspect detailed plans in chilling videos: ‘I’m going to be the next school shooter’” caught my ear. Two excerpts from it are contrasted below:

He announced plans to become a school shooter, detailed how many people he hoped to murder and gloated about the infamy he would gain from such a massacre.

“When you see me on the news, you’ll all know who I am,” he says before laughing. “You’re all going to die!”

Yet even as it emerged after the massacre that he was a troubled young man with a pattern of disturbing behavior and alleged violence, what motivated him to open fire remains unanswered.

Though the journalists’ apparent deafness, whether real or feigned, to the shooter’s own words aroused my curiosity, it’s not really the subject of this essay. I want to consider the persistence of ancient heroic areté in the contemporary world.

In Homer the word applied to men capable of fighting—able warriors. They had to possess the best weapons, and their wealth guaranteed the quality of these weapons. The [men] capable of effectively defending the group united in themselves strength, courage, good birth, and martial skills. Moral or spiritual values were rarely mentioned. Areté primarily meant the strength and skill of a warrior or wrestler, and especially heroic virtue. It was inseparable from a spirit of competition and pride that involved a feeling of duty and responsibility toward the idea of areté. Over time the concept of areté was extended to prudence and cunning, advantageous traits in war. The desire to win the crown of areté is the essence of heroism.

Zbigniew Pańpuch’s definition of heroic areté above may not seem at first to describe a school shooter’s psyche unless one considers the question: “effectively defending the group” from whom? I’m starting here because I think his brief treatise on the ethical problems of areté through time, though otherwise quite able and compelling, misses one key element—the desire (will) that animates it: glory, honor and immortality. “The probable cause affidavit,” of another school shooter arrested recently, “says he told an investigator he spared people he liked because he wanted his story told.”^[1]

Mr. Pańpuch has given me a fresh appreciation for Wolfgang Petersen’s and David Benioff’s Troy. This desire to be remembered is cited in the opening narration of the movie:

Men are haunted by the vastness of eternity. And so we ask ourselves will our actions echo across the centuries? Will strangers hear our names long after we’re gone and wonder who we were…

Though the film was criticized for not adhering to the standard myths it does an excellent job of exploring the ethical issues of areté in dramatic form. I think Homer may have approved. Surely, the poets of a later epoch would have understood.

The movie begins in Thessaly. Agamemnon’s (Brian Cox) will to power over the Greek city states has led him to confront Triopas (Julian Glover), the last free king of Thessaly. “I brought all the Greek kingdoms together,” Agamemnon extols his own areté later in the film. “I created a nation out of fire worshippers and snake eaters! I build the future.” He proposes a battle of champions to Triopas, but his own champion Achilles (Brad Pitt) is AWOL.

A boy finds Achilles back in camp, sleeping off a drunken orgy with two beautiful naked women. “I want what all men want,” Achilles admits later in the film. “I just want it more.”

As Achilles prepares to leave for battle, the boy says, “The Thessalonian you’re fighting, he’s the biggest man I’ve ever seen. I wouldn’t want to fight him.”

“That’s why no one will remember your name,” Achilles replies.

When Achilles arrives at the front Agamemnon doesn’t honor him as he feels he deserves. He turns to leave. But Nestor (John Shrapnel), full of “prudence and cunning,” knows how to manipulate him.

“Achilles, Achilles,” Nestor calls his name to salve his wounded pride, “Look at the men’s faces. You can save hundreds of them. You can end this war with a swing of your sword. Let them go home to their wives.” And Achilles obeys Nestor.

After Paris (Orlando Bloom) takes Helen (Diane Kruger) with him back to Troy, her husband Menelaus (Brendan Gleeson) asks his brother Agamemnon for help to regain his honor. “I want her back,” he says, “so I can kill her with my own two hands. I won’t rest till I’ve burned Troy to the ground.”

“I thought you wanted peace with Troy,” Agamemnon says.

“I should have listened to you.”

“Peace is for the women and the weak,” Agamemnon consoles his brother.

Thus Mr. Pańpuch described the “Areté of mores…the mores and culture of the ordinary life, mentality, and way of life of ‘the best people’—’αριστοι [aristoi].”^[2]

They were aware of their privileged and exclusive position. They had refined manners and knew how to act in every situation. They showed great hospitality, composure in their response to unexpected situations, and were natural in ordinary life. They typically acted with irreproachable courtesy toward those who acted wickedly. Forbearance and admonitions always came before the meting out of just punishment. The role of the woman and the womanly areté was an essential element of their mores. Beauty was part of feminine areté, just as a man was judged according to his intellectual and physical virtues. A woman’s areté was also measured by the purity of her manners, and provident economic management. This was connected with the social and legal status of women as mistresses of the home, the guardians of every good custom, and the teachers of tradition and culture.

The woman with her specific areté had a moderating influence on the ways of men.

“Old King Priam thinks he’s untouchable behind his high walls,” Agamemnon argues with his counselor Nestor. “He thinks the sun god will protect him. But the gods protect only the strong! If Troy falls I will control the Aegean.” When he cannot dissuade him from attacking Troy Nestor encourages Agamemnon to call on Achilles and his Myrmidons. “He can’t be controlled,” Agamemnon laments. “He’s as likely to fight us as the Trojans.”

“We don’t need to control him, we need to unleash him. That man was born to end lives.”

Nestor’s plot to use Achilles to achieve Agamemnon’s dream of a unified Greece dramatizes the evolution of areté as described by Mr. Pańpuch, a further moderation of the heroic areté of the sons of disobedience (ἀπειθείας, a form of ἀπείθεια) :

The fight for heroic areté earlier was a fight for personal glory, but with time it was replaced by the motive of heroic love of the fatherland. Fortitude understood as military skill became areté. The πολις and what was of benefit or harm to it was the measure of true areté. It was shameful and blameworthy for a man to refuse to sacrifice his health, property, or life for the fatherland. The ethics of the state replaced aristocratic ethics. This process became clearer yet as the conception of justice and the ideal of the state under the rule of law took shape.

This definition mirrors an argument which attempts to wrest Nietzsche’s will to power from Nazis: “Some of the misconceptions of the will to power, including Nazi appropriation of Nietzsche’s philosophy, arise from overlooking Nietzsche’s distinction between Kraft (force) and Macht (power).^[2] Kraft is primordial strength that may be exercised by anything possessing it, while Macht is, within Nietzsche’s philosophy, closely tied to sublimation and ‘self-overcoming’, the conscious channeling of Kraft for creative purposes.”

Odysseus (Sean Bean), the “one man he’ll listen to,” is dispatched to channel Achilles’ Kraft for Agamemnon’s creative purposes. “Let Achilles fight for honor,” Odysseus pleads. “Let Agamemnon fight for power. And let the gods decide which man to glorify…We’re sending the largest fleet that ever sailed, a thousand ships…This war will never be forgotten. Nor will the heroes who fight in it.”

As he considers whether to swallow his contempt for Agamemnon’s Macht, Achilles’ mother, the sea nymph Thetis (Julie Christie), prophesies his fate:

If you stay in Larisa you will find peace. You will find a wonderful woman. You will have sons and daughters, and they will have children. And they will love you. When you are gone, they will remember you. But when your children are dead and their children after them your name will be lost.

If you go to Troy glory will be yours. They will write stories about your victories for thousands of years. The world will remember your name. But if you go to Troy you will never come home. For your glory walks hand in hand with your doom. And I shall never see you again.

“Everyone dies,” Achilles’ expresses his own attitude toward death—and life—later in the film, “today or fifty years from now. What does it matter?” And so he encourages his Myrmidons as they approach the beach of Troy with the words, “You know what’s there, waiting, beyond that beach—immortality! Take it! It’s yours!”

Hector (Eric Bana) confronts Achilles in the Trojan temple of Apollo over the dead bodies of his priests. “These priests weren’t armed,” he shouts. “Fight me!”

“Why kill you now, prince of Troy,” Achilles smirks, “with no one here to see you fall?”

“Why did you come here?”

“They’ll be talking about this war for a thousand years.”

“In a thousand years the dust from our bones will be gone.”

“Yes, prince, but our names will remain.”

Over time areté took on a more moral, even a religious, meaning. Zbigniew Pańpuch wrote this of “Areté in realization”:

A man’s conscious efforts play an essential role in his achievement of areté. By nature we are capable of acquiring permanent dispositions and developing them in ourselves by habituation. These dispositions are not innate. We only possess predispositions to acquire them because natural operations are not subject to change by habituation, “we acquire the virtues by first having actually practiced them, just as we do the arts”…

Aristotle also stated that there was a converse dependence: there is no prudence without areté. The idea that happiness can only become fully real in the presence of the transcendent good, God, was revolutionary compared to the ancient conception of happiness. St. Thomas Aquinas created a great synthesis of the ancient conception of areté and Christian doctrine. He incorporated into his system the inheritance of great ancient conceptions (Aristotelian, Stoic, and neo-Platonic) and the content of Christian revelation.

Areté it seems has always been a religious attempt to tame the will, to rechannel the desires, of the sons of disobedience. Paul wrote (Ephesians 2:1-3 NET Table):

And although you were dead in your transgressions and sins, in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…

Ancient “heroic” areté persists because the ruler of the kingdom of the air still whispers sweetly to the deceitful heart of the old human in virile young men, “glory, honor, immortality.” Clint Eastwood proposed an alternative to the willful self-aggrandizing pursuit of chimeric areté in his movie The 15:17 to Paris.

Young Spencer Stone (William Jennings) gets in a lot of trouble at his smug religious school. His fiercely loyal mother Joyce Erskel (Judy Greer) confronts him in his bedroom after a report that he toilet-papered a neighbors’ house. “I am mortified, Spencer. Mortified,” she repeats after he acknowledges it. “What am I gonna tell Anthony’s father?”

“I don’t think you should tell…”

“No, you don’t think. The constant calls from the principal, all the trouble you’ve been causing, it’s too much. It’s too much Spencer.”

“Mom, I’m sorry.”

“And it is getting harder and harder to come in here because every time I do, I just leave disappointed.” She slams his bedroom door as she leaves.

That night Spencer prayed what apparently became his life-long prayer, a prayer attributed to St. Francis of Assissi:

Lord, make me an instrument of Your peace. Where there is hatred, let me sow love. Where there is injury, pardon. Where there is darkness, light. And where there is sadness, joy. For it is in giving that we receive. It is in pardoning that we are pardoned. And it is in dying that we are born into eternal life. Amen.

My own bungled lifetime, seeking any and every other remedy, caused me to marvel at the boy. “Where? How? Such genius,” I sputtered in amazement. The Holy Spirit’s answer was immediate, and came in the form of Jesus’ couplet on ἑλκύω, which both exalts… (John 6:44a NET)

No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him…

…and humbles (John 12:32 NET):

And I, when I am lifted up from the earth, will draw (ἑλκύσω, another form of ἑλκύω) all people to myself.

Back to Peter’s Way?

Back to Fear – Leviticus

Back to Condemnation or Judgment? – Part 15

Back to Sowing to the Flesh, Part 2

Back to My Deeds, Part 3

Back to Cobwebs

Back to The Day of the Lord, Part 6

^[1] CNN, “Alleged shooter at Texas high school spared people he liked, court document says”

^[2] http://www.ptta.pl/pef/haslaen/a/arete.pdf

Condemnation or Judgment? – Part 16

Posted on July 4, 2016 by admin

Paul wrote believers in Colossae (Colossians 3:1-6 NET):

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your life) appears, then you too will be revealed in glory with him. So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. Because of these things the wrath of God is coming on the sons of disobedience.

A note (4) at the end of this passage in the NET reads:

The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (…“on the sons of disobedience”) are lacking in Ì⁴⁶ [correct symbol won’t display] B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en hois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ [ditto above] share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

Whether the words sons of disobedience were original or not is immaterial to me. I’m more concerned with δι᾿ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ (“Because of these things the wrath of God is coming”). First, ἔρχεται (a form of ἔρχομαι) is present tense; appears or shows itself might be a better translation. Though because is a possible translation of δι᾿^[1] (a form of διά), through would be more common (verse 17) and more in line with Paul’s teaching in the opening of Romans, the wrath of God…revealed from heaven. So I would translate it, “through these (e.g., sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry) the wrath of God appears” or “shows itself.” In other words, these are the evidence or symptoms of the depraved, unapproved, reprobate or debased mind to which God gave those over who did not like to retain God in their knowledge.^[2]

God’s wrath was to give them over to a depraved mind, to do what should not be done.^[3] Paul enumerated what should not be done for believers in Rome (Romans 1:29-32 NET):

They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table]. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

A young mother put it this way on Facebook:

Parent shaming. Judging. Close mindedness. Mass murders. Hate on Nationalities. Hate on skin colors. Hate on LGBT’s. Hate on parenting. Hate. I can honestly say I’m worried to bring my children up in the type of society we’ve become. What will it take to change? Will it get better before it gets worse? I have to believe there’s more love in this world than hate. Incredibly saddening that my happy, loving boys will one day learn the world is so ugly and destructive.

Even if sons of disobedience wasn’t original I don’t see why ἐν οἷς or ἐν τούτοις are “too hard” of a reading. Paul’s contrast was to the lives the Colossians lived before they died and [their] life [was] hidden with Christ in God, not to some mysterious others called the sons of disobedience. Even Ephesians reads διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (for because of these things God’s wrath comes on the sons of disobedience^[4]). But again διὰ could be through, ταῦτα refers back to the person who is immoral, impure, or greedy^[5] (probably immorality, impurity or greed) and ἔρχεται is present tense, appears or shows itself.

So I would understand it more like, “For through these [immoral, impure or greedy persons, or immorality, impurity or greed] the wrath of God shows itself upon the sons of disobedience.” The sons of disobedience are no longer a mystery. The Greek word translated disobedience is ἀπειθείας (a form of ἀπείθεια). God has consigned all people to disobedience (ἀπείθειαν, another form of ἀπείθεια) so that he may show mercy to them all. The sons of disobedience are old humans, they have not been born from above: Therefore do not be partakers with them, for you were at one time darkness, but now you are light in the Lord. Walk as children of the light…^[6]Paul made this same contrast between the old human (παλαιὸν ἄνθρωπον) and the new (νέον, a form of νέος) for the Colossians (3:7-11 NET):

You also lived your lives in this way at one time, when you used to live among them (ἐν τούτοις; literally “in these”). But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth. Do not lie to one another since you have put off the old (παλαιὸν, a form of παλαιός) man (ἄνθρωπον, a form of ἄνθρωπος) with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it. Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.

I think the Bible has been translated by those who expect most people to spend eternity in the lake of fire. I don’t intend to dispute that view. On the contrary, the idea I’m experimenting with here is that all old humans are condemned to spend eternity in the lake of fire. How many new humans spend eternity with Jesus and his Father? That depends on God’s mercy—I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion^[7]—up to and including all—For God has consigned all people to disobedience so that he may show mercy to them all.^[8]

I’m a long way, however, from accepting Universalism, demanding that He save all. Christ Jesus came into the world to save sinners,^[9] was a perfect opportunity to specify few, many or all. Neither Paul nor the Holy Spirit chose to do so. Enter through the narrow gate, Jesus said, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. But the gate is narrow and the way is difficult (τεθλιμμένη, a form of θλίβω) that leads to life, and there are few who find it.^[10] In the past I took this to mean that ultimately relatively few will be saved. Now I think differently.

Since y^ehôvâh informed Cain, you must subdue [sin],^[11] and Moses commanded Israel to choose life,^[12] salvation was determined by the desire, or willingness, of human beings, whosoever will. The result, there are few who find it, is what Jesus became human to change. Someone asked Him directly, “Lord, will only a few be saved?” Speaking in real time before his crucifixion and resurrection, He said, “Exert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able (ἰσχύσουσιν, a form of ἰσχύω) to. Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’” ^[13] I tell you the solemn truth, Jesus also said, I am the door for the sheep.^[14] As I considered both of these together I wondered what door the head of the house gets up and shuts.

Surely, it was not Jesus but whosoever will. The most immediate reason why the many could not enter was the shut door, but a survey of the word ἰσχύω suggests they were not good enough,^[15] not strong enough,^[16] not healthy enough,^[17] not vigilant enough^[18] and they would not endure long enough^[19] in their own strength. And so Jesus became the door. No one can come to me, He said, unless the Father who sent me draws him…^[20] And I, Jesus promised, when I am lifted up from the earth, will draw all people to myself.^[21]

I’ve written elsewhere what I think about the Greek words translated draws and draw relative to “Softly and tenderly Jesus is calling.” And I don’t think much of the old human’s free will in any sense beyond contingent choices. I certainly don’t think it is sacrosanct to God. It wasn’t sacrosanct when He gave old humans over in the desires of their hearts to impurity,^[22] to dishonorable passions,^[23] and to a depraved mind.^[24] Why should it be sacrosanct when one is born from above, not born by human parents or by human desire or a husband’s decision, but by God?^[25]

Nor can I embrace patristic universalism. I can’t believe in a purgatorial hell. In fact, I think the Old Testament narrates how God has gone out of his way to demonstrate over and over again that the best that is ever achieved by punishment, or by the fear of punishment, is hypocrisy. Jesus said (John 3:5-7, 10 NET):

I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’…Are you the teacher of Israel and yet you don’t understand these things?

J.W. Hanson painted the early universalist church fathers as elitists in his book Universalism, the Prevailing Doctrine of the Christian Church During Its First Five Hundred Years (p. 56):

Some of the fathers who had achieved a faith in Universalism, were influenced by the mischievous notion that it was to be held esoterically, cherished in secret, or only communicated to the chosen few,–withheld from the multitude, who would not appreciate it, and even that the opposite error would, with some sinners, be more beneficial than the truth….Origen said that “all that might be said on this theme is not expedient to explain now, or to all. For the mass need no further teaching on account of those who hardly through the fear of aeonian punishment restrain their recklessness.”

I’m not oblivious to Origen’s concern, though it seems to me that someone who would return to sin because God is merciful really hasn’t finished with sin yet. And I consider myself the rankest of the rank and file. On the other hand Mr. Hanson characterized many of the patristic fathers as liars whenever they taught endless punishment (p. 59):

There can be no doubt that many of the fathers threatened severer penalties than they believed would be visited on sinners, impelled to utter them because they considered them to be more salutary with the masses than the truth itself. So that we may believe that some of the patristic writers who seem to teach endless punishment did not believe it. Others, we know, who accepted universal restoration employed, for the sake of deterring sinners, threats that are inconsistent, literally interpreted, with that doctrine.

I began this second round considering condemnation or judgment after I read John F. Walvoord’s commentary on Revelation 20 online (Revelation 20:11, 12 NET).

Then I saw a large white throne and the one who was seated on it; the earth and the heaven fled from his presence, and no place was found for them. And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened – the book of life. So the dead were judged (ἐκρίθησαν, a form of κρίνω) by what was written in the books, according to their deeds.

I’m not aware of ἐκρίθησαν translated condemned in any English Bible, but that is what Mr. Walvoord took it to mean: “Their standing posture means that they are now about to be sentenced.” John’s vision continued (Revelation 20:13-15 NET):

The sea gave up the dead that were in it, and Death and Hades gave up the dead that were in them, and each one was judged (ἐκρίθησαν, a form of κρίνω) according to his deeds. Then Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.

Mr. Walvoord wrote, “The summary judgment is pronounced in verse 14 that ‘death and hell were cast into the lake of fire.’ In a word, this means that all who died physically and were in Hades, the intermediate state, are here found unworthy and cast into the lake of fire.”

I was shocked that the doctrine I’ve heard my whole life was based on a rationalist assumption that death and hell, or Death and Hades, were not entities that might be thrown into the lake of fire but merely euphemisms for “all who died physically and were in Hades.” And this in an essay where literal was used 35 times, literally 12 times and literalness twice, mostly relative to the thousand years, but it was a consistent theme of Mr. Walvoord’s argument. He wrote for example:

[Barnes] further holds that Revelation 20 should not be taken literally, and interposes the words “as if” before the judgment and resurrection of 20:4 as well as with the binding of Satan. This would seem to be adding to the book, so strongly forbidden in 22:18.

But Mr. Walvoord’s understanding of Revelation 20:13-15 presents us with the following rewrite:

Revelation 20:14, 15 NET	Revelation 20:14, 15 John F. Walvoord
Then Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.	Then the dead that were in Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. No one’s name was found written in the book of life, so they were all thrown into the lake of fire.

Mr Walvoord concluded, without a Scripture quotation or any fear of contradiction:

If the point of view be adopted that the book of life was originally the book of all living from which have been expunged the names of those who departed from life on earth without salvation, it presents a sad picture of a blank space where their names could have been written for all eternity as the objects of divine grace. Though they are judged by their works, it is evident that their destiny is determined primarily by their lack of spiritual life. When the fact is contemplated that Jesus Christ in His death reconciled the world to Himself (2 Cor. 5:19) and that He died for the reprobate as well as for the elect, it is all the more poignant that these now raised from the dead are cast into the lake of fire. Their ultimate destiny of eternal punishment is not, in the last analysis, because God wished it but because they would not come to God for the grace which He freely offered.

What about the dead in the sea? I think we can accept that the sea is not an entity that might be thrown into the lake of fire. I would assume that the names of some, up to and including all, were written in the book of life. Mr. Walvoord changed the subject:

A special problem is introduced by the resurrection of those who were cast into the sea with the presumption that their bodies have disintegrated and have been scattered over a wide area geographically. The special mention of the sea is occasioned by the fact that resurrection usually implies resurrection from the grave. The resurrection of the dead from the sea merely reaffirms that all the dead will be raised regardless of the condition of their bodies.

I would assume though Death and Hades were thrown into the lake of fire, the names of some of their dead, up to and including all, were written in the book of life. The idea I’m experimenting with is that the new humans born of God are spared while the old humans, in a one for one correspondence, are judged according to their deeds and thrown into the lake of fire. And this, because the names in the book of life are not written there by some who came “to God for the grace which He freely offered” but by the mercy of God (Romans 9:15, 16 NET):

I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then, it does not depend on human desire or exertion [e.g., “whosoever will”], but on God who shows mercy.

Back to Romans, Part 54

Back to Sowing to the Flesh, Part 2

^[1] Enter through (διὰ) the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through (δι᾿, another form of διὰ) it (Matthew 7:13 NET).

^[2] Romans 1:28 (NKJV)

^[3] Romans 1:28b (NET)

^[4] Ephesians 5:6b (NET)

^[5] Ephesians 5:5b (NET)

^[6] Ephesians 5:7, 8 (NET)

^[7] Romans 9:15 (NET)

^[8] Romans 11:32 (NET)

^[9] 1 Timothy 1:15b (NET)

^[10] Matthew 7:13, 14 (NET)

^[11] Genesis 4:7b (NET)

^[12] Deuteronomy 30:19 (NET)

^[13] Luke 13:23-25 (NET)

^[14] John 10:7 (NET)

^[15] It is no longer good (ἰσχύει, another form of ἰσχύω) for anything except to be thrown out and trampled on by people (Matthew 5:13b NET).

^[16] No one was strong enough (ἴσχυεν, another form of ἰσχύω) to subdue him (Mark 5:4b NET).

^[17] Those who are healthy (ἰσχύοντες, another form of ἰσχύω) don’t need a physician… (Matthew 9:12b NET)

^[18] Couldn’t (ἴσχυσας, another form of ἰσχύω) you stay awake for one hour? (Mark 14:37b NET)

^[19] I am able (ἰσχύω) to do all things through the one who strengthens me (Philippians 4:13 NET).

^[20] John 6:44a (NET)

^[21] John 12:32 (NET)

^[22] Romans 1:24 (NET) Table

^[23] Romans 1:26 (NET)

^[24] Romans 1:28 (NET)

^[25] John 1:13 (NET)

The Gospel and the Religious Mind

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

Tag Archives: John 12:32

Who Am I? Part 12

Isaiah 53:10-12, Part 4

Patterns of Evidence: Exodus

Peter’s First Gospel Proclamation Revisited, Part 3

A Monotonous Cycle Revisited, Part 3

Father, Forgive Them – Part 5

Atonement, Part 3

Forgiven or Passed Over? Part 6

Will, Areté and Troy

Condemnation or Judgment? – Part 16