Father, Son and Holy Spirit – Part 1

Posted on December 13, 2018 by admin

I am more or less willing to be a polytheist. Trinitarianism gives me a headache. I’m not quite sure how anyone deduced monotheism from, HEAR, O ISRAEL: THE HaShem (y^ehôvâh, יהוה) OUR GOD (ʼĕlôhı̂ym, אלהינו), THE HaShem (y^ehôvâh, יהוה) IS ONE^[1] anyway. The Hebrew word אלהינו (ʼĕlôhı̂ym), as I understand it, is a plural noun treated as a singular (i.e., the Gods is).

If the oneness of the אלהינו (ʼĕlôhı̂ym) meant that they were not warring among themselves, constantly working at cross-purposes like the gods of the pagan myths, then trinitarianism would be an unnecessary complication. But the impact the quotation of Psalm 110:1 in Hebrews had on me as I read it this time compels me to consider something much closer to trinitarianism than polytheism: The LORD (y^ehôvâh, יהוה) said unto my Lord (ʼâdôn, לאדני), Sit thou at my right hand, until I make thine enemies thy footstool.^[2]

But when this priest^[3] had offered one sacrifice for sins for all time, the anonymous author of Hebrews wrote, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.^[4] This made it obvious that the resurrected and ascended Jesus was signified by לאדני (ʼâdôn) in Psalm 110:1, not יהוה (y^ehôvâh). As a Bible-believing polytheist I would be forced to accept that Jesus is not יהוה (y^ehôvâh) according to this Psalm.

The insight that Jesus is יהוה (y^ehôvâh) come in human flesh has revolutionized my thinking about, not to mention my feeling for, יהוה (y^ehôvâh). I won’t give it up easily. If I can believe, for instance, that the him in Yet it pleased the LORD (y^ehôvâh, ויהוה) to bruise him^[5] was effectively Himself, it presages Jesus’ own words: 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.^[6] If, however, I must believe that him was someone else יהוה (y^ehôvâh) abused, an only begotten Son in fact, and He wants to treat me as a son…well, those are fighting words.

As I think of it now, for foolish Gentiles to see one like the Son of man [returning] with the clouds of heaven^[7] and then follow their desperate leaders in a short-lived insurrection will require a hardening much like the hardening that fortified religious minds in Jerusalem to seek the death of a man who healed the sick and raised the dead. So rather than be hardened by a simplistic polytheism I plan to endure the headache of something more like trinitarianism.

The first occurrence of ואדני (ʼâdôn) in Genesis was from the lips of Sarah: After I am worn out will I have pleasure, especially when my husband is old too?^[8] Husband (ʼâdôn, ואדני) was lord in the Tanakh and κύριός in the Septuagint. Peter made much of this single occurrence of ʼâdôn (1 Peter 3:5, 6 NET):

For in the same way the holy women who hoped in^[9] God^[10] long ago adorned themselves by being subject to their husbands, like Sarah who obeyed Abraham, calling him lord (κύριον, a form of κύριος). You become her children when you do what is good and have no fear in doing so.

Surely the relevant relationship in Sarah’s mind as she laughed, contemplated, probably doubted the possibility of having her first child in her old age was that of husband as the NET translators suggested. Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.^[11]

The Hebrew word translated LORD here was יהוה (y^ehôvâh), κύριος in Greek in the Septuagint. The Hebrew word translated for I am married was בעלתי (bâʽal). Like אדני (ʼâdôn) בעלתי (bâʽal) can mean master. This is what the rabbis keyed on when they chose κατακυριεύσω (a form of κατακυριεύω) to translate בעלתי (bâʽal) into Greek. But Jesus called them and said, “You know that the rulers of the Gentiles lord it over (κατακυριεύουσιν, another form of κατακυριεύω) them, and those in high positions use their authority over them. It^[12] must not be this way among you!”^[13] In fact, the man who beat [some Jewish exorcists] into submission^[14] (κατακυριεύσας, another form of κατακυριεύω)…was possessed by [an] evil spirit,^[15] not the Spirit of God.

I think the translators of the Tanakh keyed on the relevant relationship the Holy Spirit intended, for later the same passage reads: Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.^[16] Again, LORD was the translation of יהוה (y^ehôvâh), κύριος in the Septuagint. The word translated husband was מרעה (rêaʽ). It was translated συνόντα (a form of σύνειμι) by the rabbis in the Septuagint (Luke 9:18-22 NET).

Once when Jesus was praying by himself, and his disciples were nearby (συνῆσαν, another form of σύνειμι), he asked them, “Who do the crowds say that I am?” They answered,^[17] “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.” Then he said to them, “But who do you say that I am?” Peter^[18] answered, “The Christ of God.” But he forcefully commanded them not to tell^[19] this to anyone, saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.”^[20]

The LORD was determined to do good (Jeremiah 3:16-18) to Israel but questioned how since they had treacherously departed from Him: But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? ^[21] Jesus explained His answer—and I said, Thou shalt call me, My father; and shalt not turn away from me^[22]—to Nicodemus (John 3:5-7 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.”

So, how is one born from above? Receive Jesus. Actually, him in to all who have received him referred back to the Word. I was among the slowest of the slow to realize that the Word was Jesus. Here is John’s description of Jesus as the Word of God (John 1:1-5, 10-13 NET):

In the beginning was the Word, and the Word was with God, and the Word was fully God. The Word was with God in the beginning. All things were created by him, and apart from him not one thing was created that has been created. In him was life, and the life was the light of mankind. And the light shines on in the darkness, but the darkness has not mastered it…

He was in the world, and the world was created by him, but the world did not recognize him. He came to what was his own, but his own people did not receive him. But to all who have received him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

So, how does the right (John 8:40-45) to become God’s children, the fact that Thou shalt call [Him], My father ensure that thou shalt not turn away from him? Therefore, Peter concluded his first Gospel proclamation, let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ^[23] (Acts 2:37, 38 NET).

Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

We know that everyone fathered by God does not sin, John wrote those who had received Jesus, but God protects the one he has fathered, and the evil one cannot touch him. We know that we are from God, and the whole world lies in the power of the evil one. And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ. This one is the true God and eternal life.^[24]

So then, brothers and sisters, Paul wrote to those in Rome who believed that God has made this Jesus whom [they] crucified both Lord and Christ, who had repented and been baptized in the name of Jesus Christ for the forgiveness of [their] sins, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are the sons of God. For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”^[25]

This explains why the ark of the covenant of the Lord will no longer come to mind (Jeremiah 3:16-18 Tanakh):

And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.

At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:^[26]

Here again, husband was בעלתי (bâʽal) and LORD was יהוה (y^ehôvâh) in the Hebrew (Masoretic text), but the rabbis chose ἠμέλησα (a form of ἀμελέω) in the Septuagint. The author of Hebrews quoted it (Hebrews 8:9 NET):

It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard (ἠμέλησα, a form of ἀμελέω) for them, says the Lord.

The NET parallel Greek text, Stephanus Textus Receptus and Byzantine Majority Text were identical here.

Hebrews 8:9 (NET Parallel Greek)	Hebrews 8:9 (Stephanus Textus Receptus)	Hebrews 8:9 (Byzantine Majority Text)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος	ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος	ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος

There were three relatively insignificant differences compared to the BLB and Elpenor versions of the Septuagint.

Hebrews 8:9 (NET Parallel Greek)	Jeremiah 31:32 (Septuagint BLB)	Jeremiah 38:32 (Septuagint Elpenor)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος	οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου καὶ ἐγὼ ἠμέλησα αὐτῶν φησὶν κύριος	οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ Κύριος

If בעלתי (bâʽal) was not original in Jeremiah 31:32, it was found in Isaiah, though again it was translated κύριος (Lord) in the Septuagint (Isaiah 54:4-7 Tanakh):

Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband (bâʽal, בעליך); the LORD (y^ehôvâh, יהוה) of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. For the LORD (y^ehôvâh, יהוה) hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee.

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And it shall be at that day, saith the LORD (y^ehôvâh, יהוה), that thou shalt call me Ishi; and shalt call me no more Baali (baʽălı̂y, בעלי). For I will take away the names of Baalim (baʽal, הבעלים) out of her mouth, and they shall no more be remembered by their name.^[27]

Here the Hebrew word אישי (ʼı̂ysh) was transliterated as a proper name Ishi (also in the KJV). The rabbis translated it ἀνήρ in the Septuagint. And the man (ʼâdâm, האדם; Septuagint: Αδαμ) said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man (ʼı̂ysh, מאיש; Septuagint: ἀνδρὸς, a form of ἀνήρ).’ Therefore shall a man (ʼı̂ysh, איש; Septuagint: ἄνθρωπος) leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table].^[28] Most English Bibles that translate rather than transliterate Ishi render it my husband, including the New English Translation of the Septuagint.

Matthew (9:15), Mark (2:19, 20) and Luke (5:34, 35) all recounted Jesus reference to Himself as the bridegroom (νυμφίος). John (3:25-30) recalled that John the Baptist also called Jesus the bridegroom. The prophet Hosea continued quoting y^ehôvâh (Hosea 2:18-23 Tanakh):

And in that day will I make a covenant for them with the beasts of the field and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. And I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me for ever; yea, I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in faithfulness: and thou shalt know the LORD (y^ehôvâh, יהוה).

And it shall come to pass in that day, I will hear, saith the LORD (y^ehôvâh, יהוה), I will hear the heavens, and they shall hear the earth; And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

Tables comparing Hebrews 10:12; 1 Peter 3:5; Matthew 20:26; Acts 19:16 and Luke 9:19-22 in the NET and KJV follow.

Hebrews 10:12 (NET)	Hebrews 10:12 (KJV)
But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God,	But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ	αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου	αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου

1 Peter 3:5 (NET)	1 Peter 3:5 (KJV)
For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,	For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν	ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι τον θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν	ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν

Matthew 20:26 (NET)	Matthew 20:26 (KJV)
It must not be this way among you! Instead whoever wants to be great among you must be your servant,	But it shall not be so among you: but whosoever will be great among you, let him be your minister;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐχ οὕτως \|ἔσται\| ἐν ὑμῖν, ἀλλ᾿ ὃς \|ἐὰν\| θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος	ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εστω υμων διακονος	ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εσται υμων διακονος

Acts 19:16 (NET)	Acts 19:16 (KJV)
Then the man who was possessed by the evil spirit jumped on them and beat them all into submission. He prevailed against them so that they fled from that house naked and wounded.	And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρόν, κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατ᾿ αὐτῶν ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου	και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσας αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου	και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσαν αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου

Luke 9:19-22 (NET)	Luke 9:19-22 (KJV)
They answered, “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.”	They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἀποκριθέντες εἶπαν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη	οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη	οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη

Then he said to them, “But who do you say that I am?” Peter answered, “The Christ of God.”

He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ αὐτοῖς· ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν· τὸν χριστὸν τοῦ θεοῦ	ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου	ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου

But he forcefully commanded them not to tell this to anyone,

And he straitly charged them, and commanded them to tell no man that thing;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο	ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο	ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο

saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.”

Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰπων ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι	ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι	ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα αναστηναι

Father, Son and Holy Spirit – Part 2

Back to Isaiah 53:10-12, Part 2

^[1] Deuteronomy 6:4 (Tanakh)

^[2] Psalm 110:1 (Tanakh)

^[3] The NET parallel Greek text and NA²⁸ had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

^[4] Hebrews 10:12, 13 (NET)

^[5] Isaiah 53:10a (Tanakh)

^[6] John 10:17b, 18a (NET)

^[7] Daniel 7:13b (Tanakh) The Greek word translated returning in Revelation 1:7 (NET) was ἔρχεται, while the Hebrew word translated came in Daniel 7:13 (Tanakh) was translated ἐρχόμενος in the Septuagint. Both are forms of ἔρχομαι. ἐρχόμενος: Matthew 3:11; 11:2-6; 21:6-11; 23:37-39.

^[8] Genesis 18:12 (NET)

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

^[10] The Stephanus Textus Receptus had the article τον preceding God. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[11] Jeremiah 3:14, 15 (Tanakh)

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

^[13] Matthew 20:25, 26a (NET)

^[14] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κατακυριεύσας here, where the Byzantine Majority Text had κατακυριευσαν.

^[15] Acts 19:16 (NET)

^[16] Jeremiah 3:20 (Tanakh)

^[17] The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: said).

^[18] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Peter. The NET parallel Greek text and NA²⁸ did not.

^[19] The NET parallel Greek text and NA²⁸ had λέγειν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπειν.

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

^[21] Jeremiah 3:19a (Tanakh)

^[22] Jeremiah 3:19b (Tanakh)

^[23] Acts 2:36 (NET)

^[24] 1 John 5:18-20 (NET) Table1, Table2

^[25] Romans 8:12-15 (NET)

^[26] Jeremiah 31:31, 32 (Tanakh)

^[27] Hosea 2:14-17 (Tanakh) Table1 Table2 Table3

^[28] Genesis 2:23, 24 (Tanakh)

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)

Condemnation or Judgment? – Part 11

Posted on March 22, 2016 by admin

My bias that—He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked^[1]—prophesies Jesus’ return to earth to preach the Gospel effectively (as opposed to executing people for a thousand years) led me to investigate just who the wicked are. I found a succinct definition of wicked sinners as those who would not Stop trusting in human beings, whose life’s breath is in their nostrils.^[2] Isaiah’s prophecy about the life these wicked sinners lead continued (Isaiah 3:12-15)

NET	NETS	Tanakh
Oppressors treat my people cruelly, creditors rule over them. My people’s leaders mislead them; they give you confusing directions.	O my people, your extractors strip you clean, and your creditors lord it over you. O my people, those who congratulate you mislead you and confuse the path of your feet.	As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
The Lord (y^ehôvâh, יהוה) takes his position to judge; he stands up to pass sentence on his people.	But now the Lord will stand up to judge, and he will make his people stand to judge them.	The LORD standeth up to plead, and standeth to judge the people.
The Lord (y^ehôvâh, יהוה) comes to pronounce judgment on the leaders of his people and their officials. He says, “It is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor.	The Lord himself will enter into judgment with the elders of the people and with their rulers. But you, why have you burned my vineyard, and why is the spoil of the poor in your houses?	The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.
Why do you crush my people and grind the faces of the poor?” The sovereign (ʼădônây, אדני) Lord (y^ehôvâh, יהוה) who commands armies has spoken.	Why do you wrong my people and shame the face of the poor? [In the Septuagint “This is what the Lord says” begins verse 16.]	What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

The NET translators explained their word choices in verse 12 in a long note (29). Perhaps only the leaders (zâqên, זקני) and officials (śar, ושׁריו) were the wicked sinners, but I’m not hearing it that way. I think the leaders and officials merited special mention because they led and encouraged yehôvâh’s people to become wicked sinners, those who trust in human beings, who rebel (mârâh, למרות) against yehôvâh, both their words (lâshôn, לשונם) and their actions (maʽălâl, ומעלליהם). This definition of wicked sinners more or less applies to all of us. As a case in point I’ll quote from a blog I receive regularly.

John Wesley Reid ended a post with advice from his pastor: “My pastor laid out a pretty solid approach to avoiding sexual temptation, while the model can be used for any form of temptation.” It was essentially a to-do list: refuse, consider the consequences, focus on God and ignore the lies of the enemy, avoid/run, and accountability. I asked Mr. Reid if this was presented as an alternative or adjunct to our death to sin and the fruit of the Spirit, but haven’t received a reply. He may not remember. It is exactly the kind of list I would have fixated on to the exclusion of everything else.

The list follows in detail with my comments:

Refuse
Just say no. Remember that you’re made for more than this.

“Just say no” from the Nancy Reagan anti-drug campaign reminds me of yehôvâh’s words to Cain (Genesis 4:6, 7 NET):

Why are you angry, and why is your expression downcast? [Table] Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door. It desires to dominate you, but you must subdue it [Table].

This is where sin (chaṭṭâʼâh, חטאת) enters the pages of the Bible, pictured as a four-legged beast about to pounce on its prey, Cain. And this is yehôvâh at his most aloof. He prophesies what is about to happen to Cain and says simply—rule (mâshal, תמשל). As I’ve said before I don’t know Hebrew, but you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given. In fact, knowing what is about to happen and what He is not doing about it, y^ehôvâh seems to be actively not making a specific commandment for Cain to disobey.

Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.^[3]

Though my religious mind wants to argue that Cain was more wicked than itself, Cain was a fair representative of the descendants of Adam. Seth wasn’t the only one born in Adam’s own likeness, according to his image. On the contrary, though Adam and Eve were made (ʽâśâh, עשׁה) originally in the likeness of God^[4] (ʼĕlôhı̂ym, אלהים) after he violated God’s command Adam had children in his own likeness, according to his image. Look, I was guilty of sin (ʽâvôn, בעוון; Septuagint: ἀνομίαις, a form of ἀνομία) from birth, David confessed, a sinner (chêṭʼ, ובחטא; Septuagint: ἁμαρτίαις, a form of ἁμαρτία) the moment my mother conceived me.^[5] Paul explained (Romans 5:12-19 NET Table):

So then, just as sin (ἁμαρτία) entered the world through one man and death through sin, and so death spread to all people because all sinned – for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed. But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! And the gift is not like the one who sinned. For judgment (κρίμα), resulting from the one transgression, led to condemnation (κατάκριμα), but the gracious gift from the many failures led to justification. For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Consequently, just as condemnation (κατάκριμα) for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people. For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.

Again Paul contrasted the image of Adam and the image of Christ (1 Corinthians 15:20-22, 45-49 NET):

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also came through a man. For just as in Adam all die, so also in Christ all will be made alive.

So also it is written, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit. However, the spiritual did not come first, but the natural, and then the spiritual. The first man is from the earth, made of dust; the second man is from heaven. Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven.

“I tell you the solemn truth,” Jesus said to Nicodemus, “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.’”^[6]

So if I am tempted to sin and the Holy Spirit reminds me—you are more valuable than many sparrows^[7]—or— do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own^[8]—or any other Scripture, and I hear and believe and turn from that sin, that is walking or living by the Spirit. But to turn back then and say—I refused to sin; I just said no; I ruled—is to misunderstand what happened, mislead those who hear me and grieve the Holy Spirit.

Consider the consequences
Sin fosters sin and sexual sin carries implications of insecurity and a lack of self-worth.

This is Old Testament law plain and simple. Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!^[9] And, Then Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll.^[10] We know how this worked out for Israel: not only did they fail to obey yehôvâh’s law, they rejected Him when He came to forgive them for it and fulfill (πληρῶσαι, a form of πληρόω) the law and the prophets.

Is the law therefore opposed to the promises of God? Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. But the scripture imprisoned everything and everyone under sin so that the promise could be given – because of the faithfulness of Jesus Christ – to those who believe.^[11] Through the law comes the knowledge of sin.^[12] God achieved what the law could not do because it was weakened through the flesh,^[13] born in the likeness of Adam, according to his image. If I try to fulfill my desire for righteousness by obeying rules I play to sin’s strength; the power of sin is the law.^[14]

For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me.^[15]

For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.^[16]

So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.^[17]

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.^[18]

When Olive (Emma Stone) finally confessed her fake prostitution in the movie “Easy A”, her mother (Patricia Clarkson) shocked her daughter, confessing:

“I had a similar situation when I was your age.”

“What?” Olive asks incredulously. “Everyone called you a slut?”

“I had a horrible reputation and people said awful things about me.”

“Why?”

“Because I was a slut. I slept with a whole bunch of people. A slew, a heap, a peck. Mostly Guys.”

“Mom!”

“Sorry, I got around. Before I met Dad, I had incredibly low self-worth.”

I can’t say that I think much about my self-worth. I am not loved because I am worthy but because God is love (1 John 4:7-19). I do consider whether He is getting what He is owed out of me. Jesus said, So you too, when you have done everything you were commanded to do, should say, “We are slaves (δοῦλοι, a form of δοῦλος) undeserving of special praise; we have only done what was our duty.” ^[19] The Greek word translated was our duty is ὠφείλομεν (a form of ὀφείλω), literally “what was owed.” Why is it owed?

Aren’t five sparrows sold for two pennies? Jesus asked. Yet not one of them is forgotten before God. In fact, even the hairs on your head are all numbered. Do not be afraid; you are more valuable than many sparrows.^[20] And my God will supply your every need according to his glorious riches in Christ Jesus,^[21] Paul wrote the Philippians, including the gift of righteousness, the love that is the fulfillment of the law, the fruit of his Spirit. But I say, live by the Spirit and you will not carry out the desires of the flesh.^[22]

I’ll pick this up again next time.

Condemnation or Judgment? – Part 12

Back to Condemnation or Judgment? – Part 13

Back to A Monotonous Cycle Revisited, Part 2

^[1] Isaiah 11:4b (NIV)

^[2] Isaiah 2:22a (NET)

^[3] Genesis 4:8 (NET)

^[4] Genesis 5:1 (NET)

^[5] Psalm 51:5 (NET) Table

^[6] John 3:5-7 (NET) Table

^[7] Matthew 10:31b (NET)

^[8] 1 Corinthians 6:19 (NET)

^[9] Deuteronomy 30:19 (NET)

^[10] Joshua 8:34 (NET)

^[11] Galatians 3:21, 22 (NET)

^[12] Romans 3:20b (NET)

^[13] Romans 8:3a (NET)

^[14] 1 Corinthians 15:56b (NET)

^[15] Romans 7:15-20 (NET)

^[16] Romans 8:3, 4 (NET)

^[17] Romans 7:4-6 (NET)

^[18] Romans 8:5-9a (NET)

^[19] Luke 17:10 (NET)

^[20] Luke 12:6, 7 (NET)

^[21] Philippians 4:19 (NET) Table

^[22] Galatians 5:16 (NET)

Romans, Part 24

Posted on October 8, 2012 by admin

Much more then, Paul continued, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from God’s wrath (ὀργῆς, a form of ὀργή).¹ I had a tendency to think of this as present or future wrath. That may also be true, but as he continued his discussion of how sin entered the world and how the Lord Jesus’ one righteous act was the agency through which came righteousness leading to life for all people,² it is evident that the past tense of the wrath revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness³ was on Paul’s mind.

So, because we have now been declared righteous (δικαιωθέντες, a form of δικαιόω) by his blood, we will be saved through him from 1) the impure desires of human hearts,⁴ 2) dishonorable passions,⁵ and 3) depraved minds,⁶ as well as the sins associated with God’s wrath in Romans 1:18-32. For if while we were enemies we were reconciled (κατηλλάγημεν, a form of καταλλάσσω) to God through the death of his Son, how much more, since we have been reconciled (καταλλαγέντες, another form of καταλλάσσω), will we be saved by his life?⁷ Though I may be reading too much into the text I think it is possible to gauge Paul’s progress through his troubles and affliction by the word translated reconciled above.

To the married I give this command – not I, but⁸ the Lord – a wife should not divorce a husband (but if she does, let her remain unmarried, or be reconciled [καταλλαγήτω, another form of καταλλάσσω] to her husband), and a husband should not divorce his wife.⁹ Here in 1 Corinthians reconciliation seems almost like the second best choice to remaining unmarried if a wife divorces her husband. This I assume was written before Romans. After Romans, in 2 Corinthians, I encounter the word translated reconciled again (2 Corinthians 5:17-21 NET).

So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come! [Table] And all these things are from God who reconciled (καταλλάξαντος, another form of καταλλάσσω) us to himself through Christ, and who has given us the ministry of reconciliation (καταλλαγῆς, a form of καταλλαγή) [Table]. In other words, in Christ God was reconciling (κκαταλλάσσων, another form of κκαταλλάσσω) the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation (καταλλαγῆς, a form of καταλλαγή). Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ’s behalf, “Be reconciled (καταλλάγητε, another form of καταλλάσσω) to God!” God made the one who did not know (γνόντα, a form of γινώσκω) sin to be sin for us, so that in him we would become the righteousness (δικαιοσύνη) of God [Table].

Not only this, Paul continued in Romans, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation (καταλλαγὴν, another form of καταλλαγή).¹⁰ I don’t see any particular problem with reading Paul’s attitude toward our reconciliation with God back into the reconciliation of a wife with her husband.

So then, Paul continued, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned…¹¹ Thus began a contrast between Adam and Jesus. A similar contrast can be found in 1 Corinthians 15. In fact the contrasting mate to this opening statement is found there rather than in Romans.

Adam

Jesus

So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned…

Romans 5:12 (NET)

[the Lord Jesus] must reign until he has put all his enemies under his feet [Table]. The last enemy to be eliminated is death.

1 Corinthians 15:25, 26 (NET)

Paul’s rationale for this particular contrast is more apparent in 1 Corinthians.

Adam

Jesus

For since death¹² came through a man…

1 Corinthians 15:21a (NET)

…the resurrection of the dead also came through a man.

1 Corinthians 15:21b (NET)

In his letter to the Romans Paul veered away a bit from this same presentation. First, he offered the following explanation (Romans 5:13, 14 NET):

…for before the law was given, sin was in the world, but there is no accounting (ἐλλογεῖται, a form of ἐλλογέω) for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed Table.

In other words, not everyone transgressed the specific command God gave to Adam alone before Eve was created, You may freely eat fruit from every tree of the orchard [Table] (including the tree of life), but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die [Table].¹³ After Adam disobeyed God and gained knowledge of evil he had sons and daughters in his own likeness, according to his image.¹⁴

But the gracious gift (i.e., reconciliation) is not like the transgression,¹⁵ Paul returned to his contrast of Adam and Jesus.

Adam

Jesus

For if the many died through the transgression of the one man…

Romans 5:15b (NET)

…how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Romans 5:15c (NET)

And the gift is not like the one who sinned.¹⁶

Adam

Jesus

For judgment, resulting from the one transgression, led to condemnation…

Romans 5:16b (NET)

…but the gracious gift from the many failures led to justification.

Romans 5:16c (NET)

For if, by the transgression of the one man, death reigned through the one…

Romans 5:17a (NET)

…how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 5:17b (NET)

Consequently, just as condemnation for all people came through one transgression…

Romans 5:18a (NET)

…so too through the one righteous act came righteousness leading to life for all people.

Romans 5:18b (NET)

For just as through the disobedience of the one man many were made sinners…

Romans 5:19a (NET)

…so also through the obedience of one man many will be made righteous.

Romans 5:19b (NET)

Now the law came in, Paul explained, so that the transgression (i.e., the breaking of specific commandments as Adam did) may increase, but where sin increased, grace multiplied all the more…¹⁷

Adam

Jesus

…so that just as sin reigned in death…

Romans 5:21a (NET)

…so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 5:21b (NET)

Eternal life can be a difficult concept for those of us socialized in the value and necessity of death. Perhaps the easiest way to present that socialization is through the 2011 film “In Time.” Henry Hamilton (Matt Bomer) served as the objective character in the movie and presented the normative assumption, “Everyone can’t live forever. Where would we put them?” Sylvia Weis (Amanda Seyfried), the convert from the dark side concurred, “We’re not meant to live forever.” Her father Philippe (Vincent Kartheiser) said, “everyone wants to live forever,” but in his role as the personification of evil that meant only foolish people want this, and that desire will always keep evil men like Philippe Weis in power. Philippe quipped, “for a few to be immortal, many must die.” And the protagonist Will Salas (Justin Timberlake) countered, “No one should be immortal if even one person has to die.”

Paul, however, paired eternal life with the gift of God’s credited righteousness. Once God’s righteousness begins to take root and flourish in one the possibility and desirability of eternal life (not mere immortality) become obvious. This same contrast in 1 Corinthians complements the contrast in Romans.

Adam

Jesus

For just as in Adam all die…

1 Corinthians 15:22a (NET)

…so also in Christ all will be made alive.

1 Corinthians 15:22b (NET)

The first man, Adam, became a living person”…

1 Corinthians 15:45a (NET)

…the last Adam became a life-giving spirit.

1 Corinthians 15:45b (NET)

Here I can relate this contrast to Jesus’ explanation to Nicodemus, I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God [Table]. 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.”¹⁸

Addendum: March 28, 2024
According to a note (27) in the NET, Paul quoted from Genesis 2:7 in 1 Corinthians 15:45. A table comparing the Greek of Paul’s quotation to that of the Septuagint follows.

1 Corinthians 15:45a (NET Parallel Greek)	Genesis 2:7b (Septuagint BLB) Table	Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν
1 Corinthians 15:45a (NET)	Genesis 2:7b (NETS)	Genesis 2:7b (English Elpenor)
The first man, Adam, became a living person	the man became a living being	the man became a living soul

Tables comparing the Greek of 1 Corinthians 7:10 and 15:21 in the NET and KJV follow.

1 Corinthians 7:10 (NET)	1 Corinthians 7:10 (KJV)
To the married I give this command—not I, but the Lord—a wife should not divorce a husband	nd unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

1 Corinthians 7:10 (NET Parallel Greek)	1 Corinthians 7:10 (Stephanus Textus Receptus)	1 Corinthians 7:10 (Byzantine Majority Text)
Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι	τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι	τοις δε γεγαμηκοσιν παραγγελλω ουκ εγω αλλ ο κυριος γυναικα απο ανδρος μη χωρισθηναι

1 Corinthians 15:21 (NET)	1 Corinthians 15:21 (KJV)
For since death came through a man, the resurrection of the dead also came through a man.	For since by man came death, by man came also the resurrection of the dead.

1 Corinthians 15:21 (NET Parallel Greek)	1 Corinthians 15:21 (Stephanus Textus Receptus)	1 Corinthians 15:21 (Byzantine Majority Text)
ἐπειδὴ γὰρ δι᾿ ἀνθρώπου θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν	επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων	επειδη γαρ δι ανθρωπου ο θανατος και δι ανθρωπου αναστασις νεκρων

Romans, Part 25

Back to Romans, Part 26

Back to Romans, Part 46

Back to Christianity, Part 15

¹ Romans 5:9 (NET)

² Romans 5:18 (NET)

³ Romans 1:18 (NET)

⁴ Romans 1:24 (NET) Table

⁵ Romans 1:26 (NET)

⁶ Romans 1:28 (NET)

⁷ Romans 5:10 (NET)

⁸ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁹ 1 Corinthians 7:10, 11 (NET)

¹⁰ Romans 5:11 (NET)

¹¹ Romans 5:12 (NET)

¹² The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding death. The NET parallel Greek text and NA²⁸ did not.

¹³ Genesis 2:16, 17 (NET)

¹⁴ Genesis 5:3 (NET) Table

¹⁵ Romans 5:15a (NET)

¹⁶ Romans 5:16a (NET)

¹⁷ Romans 5:20 (NET)

¹⁸ John 3:5-7 (NET) Table

Ezra and Divorce

Posted on May 28, 2012 by admin

I have gone through similar changes in my response to Paul as those I mentioned in response to Jesus. There was a time when I thought Paul had written extraordinary claims, statements so exaggerated that they should never be taken literally or at face value. Not the least of these was Romans 3:20 (NET), For no one is declared righteous before [God] by the works of the law, for through the law comes the knowledge of sin.

The story at the end of Ezra was one of my proof texts, how wrong Paul had gotten it, for the men who had married foreign wives among the exiles who returned to Israel were certainly declared righteous before [God] by the works of the law (Ezra 10:2-4, 7, 8, 12-17 NET):

Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: “We have been unfaithful to our God by marrying foreign women from the local peoples. Nonetheless, there is still hope for Israel in this regard. Therefore let us enact a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, and that of those who respect the commandments of our God. And let it be done according to the law (Table). Get up, for this matter concerns you. We are with you, so be strong and act decisively!”… A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem. 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…. All the assembly replied in a loud voice: “We will do just as you have said! However, the people are numerous and it is the rainy season. We are unable to stand here outside. Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter. Let our leaders take steps on behalf of all the assembly. Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter.”

Only Jonathan son of Asahel and Jahzeiah son of Tikvah were against this, assisted by Meshullam and Shabbethai the Levite. So the exiles proceeded accordingly. Ezra the priest separated out by name men who were leaders in their family groups. They sat down to consider this matter on the first day of the tenth month, and on the first day of the first month they finished considering all the men who had married foreign wives.

In time, though, I had to change my mind about the meaning of this story in Ezra, about Paul and about the reliability of Romans 3:20. I had my facts more or less correct. What I had forgotten to consider was God’s response to those facts. I found that response eventually in the book of the prophet Malachi. Here are the two passages side by side:

The Facts

God’s Response to Those Facts

…the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites [Table]. Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this [Table]!” When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated. Everyone who held the words of the God of Israel in awe gathered around me because of the unfaithful acts of the people of the exile. Devastated, I continued to sit there until the evening offering. At the time of the evening offering I got up from my self-abasement, with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God.

Ezra 9:1-5 (NET)

Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. For Judah has profaned the holy things that the Lord loves and has turned to a foreign god (literally, has married the daughter of a foreign god) [See Addendum below]! May the Lord cut off from the community of Jacob every last person who does this, as well as the person who presents improper offerings to the Lord who rules over all!

Malachi 2:11, 12 (NET)

While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites – men, women, and children alike – gathered around him. The people wept loudly. Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: “We have been unfaithful to our God by marrying foreign women from the local peoples. Nonetheless, there is still hope for Israel in this regard. Therefore let us enact a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord, and that of those who respect the commandments of our God. And let it be done according to the law [Table]. Get up, for this matter concerns you. We are with you, so be strong and act decisively!”

Ezra 10:1-4 (NET)

You also do this: You cover the altar of the Lord with tears as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you. Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law. No one who has even a small portion of the Spirit in him does this. What did our ancestor do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. “I hate divorce,” says the Lord God of Israel, “and the one who is guilty of violence,” says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”

Malachi 2:13-16 (NET)

It is difficult, to say the least, for me to accept that Jesus proposed divorce as a remedy for even unlawful marriage in Matthew 5:32 and 19:9. It was, in fact, this new understanding of Ezra (and Jephthah in Judges 10:6-12:7) that first led me to consider what I now call the religious mind. (I am too pharisaical myself to have ever seen it initially in the Pharisees in the New Testament.) They were good (relatively speaking) well-intentioned men led astray by their misunderstanding of God. Whether that misunderstanding was stubborn willfulness or honest mistake I’m in no position to judge. Given my own propensity for making the same kind of mistakes, I’m more than willing to be generous and give them the benefit of the doubt.

The enigma of Ezra and Malachi which ends the Old Testament thematically—that God was angered by intermarriage between Israelites and the idolatrous women around them, and equally angered by the self-righteous strategy to send those women and their children away, calling it violence—is unraveled in the New Testament for those with ears to hear (John 3:3, 5-7 NET):

I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table]….unless a person is born of water and spirit, he cannot enter the kingdom of God [Table]. 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.”

Addendum: December 6, 2021
The rabbis who translated the Septuagint did not translate וּבָעַ֖ל and בַּת (Tanakh/KJV: and hath married the daughter) literally in Malachi 2:11. If these words occurred in the Hebrew from which they translated, they were treated idiomatically or extremely euphemistically as ἐπετήδευσεν (a form of ἐπιτηδεύω), busied (NETS), has gone after (English Elpenor). The translators of the NET adopted a similar approach to the current Hebrew text, has turned to.

Masoretic Text		Septuagint
Malachi 2:11 (Tanakh/KJV)	Malachi 2:11 (NET)	Malachi 2:11 (NETS)	Malachi 2:11 (English Elpenor)
Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married (וּבָעַ֖ל) the daughter (בַּת) of a strange god.	Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. For Judah has profaned the holy things that the Lord loves and has turned to a foreign god! [Note 15: Heb “has married (bāʿal, ובעל) the daughter (baṯ, בת) of a foreign god.”]	Ioudas was forsaken, and an abomination occurred in Israel and in Ierousalem, for Ioudas profaned the sacred things of the Lord with which he loved and busied (ἐπετήδευσεν) himself with foreign gods.	Juda has been forsaken, and an abomination has been committed in Israel and in Jerusalem; for Juda has profaned the holy things of the Lord, which he delighted in, and has gone after (ἐπετήδευσεν) other gods.

Ezra 9:2 follows for comparison:

Masoretic Text		Septuagint
Ezra 9:2 (Tanakh) Table	Ezra 9:2 (NET)	Ezra 9:2 (NETS) Table	Ezra 9:2 (English Elpenor)
For they have taken (נָשְׂא֣וּ) of their daughters (מִבְּנֹֽתֵיהֶ֗ם) for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’	Indeed, they have taken (nāśā’, נשׁאו) some of their daughters (baṯ, מבנתיהם) as wives for themselves and for their sons, so that the holy race has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all this unfaithfulness!”	because they have taken (ἐλάβοσαν) from their daughters (ἀπὸ θυγατέρων αὐτῶν) for themselves and for their sons, and the holy seed was influenced by the peoples of the lands, and the hand of the rulers was in this faithlessness in the beginning.”	For they have taken (ἐλάβοσαν) of their daughters (ἀπὸ θυγατέρων αὐτῶν) for themselves and their sons; and the holy seed has passed among the nations of the lands, and the hand of the rulers [has been] first in this transgression.

Tables comparing Ezra 10:2; 10:4; 10:7; 10:8; 10:12; 10:13; 10:14; 10:15; 10:16; 10:17; 9:3; 9:4; 9:5; Malachi 2:11; 2:12; Ezra 10:1; Malachi 2:13; 2:14; 2:15 and 2:16 in the Tanakh, KJV and NET, and tables comparing the Greek of Ezra (2 Esdras) 10:2; 10:4; 10:7; 10:8; 10:12; 10:13; 10:14; 10:15; 10:16; 10:17; 9:3; 9:4; 9:5; Malachi 2:11; 2:12; Ezra (2 Esdras) 10:1; Malachi 2:13; 2:14; 2:15 and 2:16 in the Septuagint (BLB and Elpenor) follow.

Ezra 10:2 (Tanakh)	Ezra 10:2 (KJV)	Ezra 10:2 (NET)
And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: ‘We have broken faith with our G-d, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing.	And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.	Then Shecaniah son of Jehiel, from the descendants of Elam, addressed Ezra: “We have been unfaithful to our God by marrying foreign women from the local peoples. Nonetheless, there is still hope for Israel in this regard.

Ezra 10:2 (Septuagint BLB)	2 Esdras 10:2 (Septuagint Elpenor)
καὶ ἀπεκρίθη Σεχενιας υἱὸς Ιιηλ ἀπὸ υἱῶν Ηλαμ καὶ εἶπεν τῷ Εσδρα ἡμεῗς ἠσυνθετήσαμεν τῷ θεῷ ἡμῶν καὶ ἐκαθίσαμεν γυναῗκας ἀλλοτρίας ἀπὸ λαῶν τῆς γῆς καὶ νῦν ἔστιν ὑπομονὴ τῷ Ισραηλ ἐπὶ τούτῳ	καὶ ἀπεκρίθη Σεχενίας υἱὸς ᾿Ιεὴλ ἀπὸ υἱῶν ᾿Ηλάμ, καὶ εἶπε τῷ ῎Εσδρᾳ· ἡμεῖς ἠσυνθετήσαμεν τῷ Θεῷ ἡμῶν καὶ ἐκαθίσαμεν γυναῖκας ἀλλοτρίας ἀπὸ τῶν λαῶν τῆς γῆς· καὶ νῦν ἐστιν ὑπομονὴ τῷ ᾿Ισραὴλ ἐπὶ τούτῳ
2 Esdras 10:2 (NETS)	2 Esdras 10:2 (English Elpenor)
And Sechenias son of Ieiel, of Elam’s sons, answered and said to Esdras, “We were faithless with our God and set up foreign women from the peoples of the land, and now there is endurance for Israel in this.	And Sechenias the son of Jeel, of the sons of Elam, answered and said to Esdras, We have broken covenant with our God, and have taken strange wives of the nations of the land: yet now there is patience [of hope] to Israel concerning this thing.

Ezra 10:4 (Tanakh)	Ezra 10:4 (KJV)	Ezra 10:4 (NET)
Arise; for the matter belongeth unto thee, and we are with thee; be of good courage, and do it.’	Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.	Get up, for this matter concerns you. We are with you, so be strong and act decisively!”

Ezra 10:4 (Septuagint BLB)	2 Esdras 10:4 (Septuagint Elpenor)
ἀνάστα ὅτι ἐπὶ σὲ τὸ ῥῆμα καὶ ἡμεῗς μετὰ σοῦ κραταιοῦ καὶ ποίησον	ἀνάστα, ὅτι ἐπὶ σὲ τὸ ῥῆμα, καὶ ἡμεῖς μετὰ σοῦ· κραταιοῦ καὶ ποίησον
2 Esdras 10:4 (NETS)	2 Esdras 10:4 (English Elpenor)
Arise! The word is upon you, and we are with you; be strong, and act.”	Rise up, for the matter [is] upon thee; and we [are] with thee: be strong and do.

Ezra 10:7 (Tanakh)	Ezra 10:7 (KJV)	Ezra 10:7 (NET)
And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem;	And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem;	A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem.

Ezra 10:7 (Septuagint BLB)	2 Esdras 10:7 (Septuagint Elpenor)
καὶ παρήνεγκαν φωνὴν ἐν Ιουδα καὶ ἐν Ιερουσαλημ πᾶσιν τοῗς υἱοῗς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς Ιερουσαλημ	καὶ παρήνεγκαν φωνὴν ἐν ᾿Ιούδᾳ καὶ ἐν ῾Ιερουσαλὴμ πᾶσι τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς ῾Ιερουαλήμ
2 Esdras 10:7 (NETS)	2 Esdras 10:7 (English Elpenor)
And they presented an utterance in Iouda and in Ierousalem to all the sons of the exile that they should assemble in Ierousalem:	And they made proclamation throughout Juda and Jerusalem to all the children of the captivity, that they should assemble at Jerusalem, [saying],

Ezra 10:8 (Tanakh)	Ezra 10:8 (KJV)	Ezra 10:8 (NET)
and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity.	And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away.	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.

Ezra 10:8 (Septuagint BLB)	2 Esdras 10:8 (Septuagint Elpenor)
καὶ πᾶς ὃς ἂν μὴ ἔλθῃ εἰς τρεῗς ἡμέρας ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας	πᾶς, ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας, ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων, ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας
2 Esdras 10:8 (NETS)	2 Esdras 10:8 (English Elpenor)
“Anyone who does not come within three days, as the council of the rulers and the eldeers demands–all his property will be anathematized, and he himself banned from the assembly of the exile.”	Every one who shall not arrive within three days, as [is] the counsel of the rulers and the elders, all his substance shall be forfeited, and he shall be separated from the congregation of the captivity.

Ezra 10:12 (Tanakh)	Ezra 10:12 (KJV)	Ezra 10:12 (NET)
Then all the congregation answered and said with a loud voice: ‘As thou hast said, so it is for us to do.	Then all the congregation answered and said with a loud voice, As thou hast said, so must we do.	All the assembly replied in a loud voice: “We will do just as you have said!

Ezra 10:12 (Septuagint BLB)	2 Esdras 10:12 (Septuagint Elpenor)
καὶ ἀπεκρίθησαν πᾶσα ἡ ἐκκλησία καὶ εἶπαν μέγα τοῦτο τὸ ῥῆμά σου ἐφ᾽ ἡμᾶς ποιῆσαι	καὶ ἀπεκρίθησαν πᾶσα ἡ ἐκκλησία καὶ εἶπαν· μέγα τοῦτο τὸ ρῆμά σου ἐφ᾿ ἡμᾶς ποιῆσαι
2 Esdras 10:12 (NETS)	2 Esdras 10:12 (English Elpenor)
And all the assembly answered and said, “This word of yours is a big thing for us to do.	Then all the congregation answered and said, This thy word [is] powerful upon us to do it.

Ezra 10:13 (Tanakh)	Ezra 10:13 (KJV)	Ezra 10:13 (NET)
But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two; for we have greatly transgressed in this matter.	But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing.	However, the people are numerous and it is the rainy season. We are unable to stand here outside. Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter.

Ezra 10:13 (Septuagint BLB)	2 Esdras 10:13 (Septuagint Elpenor)
ἀλλὰ ὁ λαὸς πολύς καὶ ὁ καιρὸς χειμερινός καὶ οὐκ ἔστιν δύναμις στῆναι ἔξω καὶ τὸ ἔργον οὐκ εἰς ἡμέραν μίαν καὶ οὐκ εἰς δύο ὅτι ἐπληθύναμεν τοῦ ἀδικῆσαι ἐν τῷ ῥήματι τούτῳ	ἀλλὰ ὁ λαὸς πολύς, καὶ ὁ καιρὸς χειμερινός, καὶ οὐκ ἔστι δύναμις στῆναι ἔξω· καὶ τὸ ἔργον οὐκ εἰς ἡμέραν μίαν καὶ οὐκ εἰς δύο, ὅτι ἐπληθύναμεν τοῦ ἀδικῆσαι ἐν τῷ ρήματι τούτῳ
2 Esdras 10:13 (NETS)	2 Esdras 10:13 (English Elpenor)
But the people are many, and it is the winter season, and their is no ability to stand outside, and the task is not for one day and not for two, because we have multiplied in doing wrong in this matter.	But the people [is] numerous, and the season [is] stormy, and there is no power to stand without, and the work is more than enough for one day or for two; for we have greatly sinned in this matter.

Ezra 10:14 (Tanakh)	Ezra 10:14 (KJV)	Ezra 10:14 (NET)
Let now our princes of all the congregation stand, and let all them that are in our cities that have married foreign women come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our G-d be turned from us, as touching this matter.’	Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.	Let our leaders take steps on behalf of all the assembly. Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter.”

Ezra 10:14 (Septuagint BLB)	2 Esdras 10:14 (Septuagint Elpenor)
στήτωσαν δὴ οἱ ἄρχοντες ἡμῶν τῇ πάσῃ ἐκκλησίᾳ καὶ πάντες οἱ ἐν πόλεσιν ἡμῶν ὃς ἐκάθισεν γυναῗκας ἀλλοτρίας ἐλθέτωσαν εἰς καιροὺς ἀπὸ συνταγῶν καὶ μετ᾽ αὐτῶν πρεσβύτεροι πόλεως καὶ πόλεως καὶ κριταὶ τοῦ ἀποστρέψαι ὀργὴν θυμοῦ θεοῦ ἡμῶν ἐξ ἡμῶν περὶ τοῦ ῥήματος τούτου	στήτωσαν δὴ ἄρχοντες ἡμῶν πάσῃ τῇ ἐκκλησίᾳ καὶ πάντες οἱ ἐν πόλεσιν ἡμῶν, ὃς ἐκάθισε γυναῖκας ἀλλοτρίας, ἐλθέτωσαν εἰς καιροὺς ἀπὸ συνταγῶν καὶ μετ᾿ αὐτῶν πρεσβύτεροι πόλεως καὶ πόλεως καὶ κριταὶ τοῦ ἀποστρέψαι ὀργὴν θυμοῦ Θεοῦ ἡμῶν ἐξ ἡμῶν περὶ τοῦ ρήματος τούτου
2 Esdras 10:14 (NETS)	2 Esdras 10:14 (English Elpenor)
Let now our rulers stand fast for the whole assembly and for all those in our cities. As for him who has set up foreign women—let them come at appropriate times as instructed, and with them elders of city by city and judges, in order to turn away from us the anger of the wrath of our God concerning this matter.”	Let now our rulers stand, and for all those in our cities who have taken strange wives, let them come at appointed times, and with them elders from every several city, and judges, to turn away the fierce wrath of our God from us concerning this matter.

Ezra 10:15 (Tanakh)	Ezra 10:15 (KJV)	Ezra 10:15 (NET)
Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah stood up against this matter; and Meshullam and Shabbethai the Levite helped them.	Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them.	Only Jonathan son of Asahel and Jahzeiah son of Tikvah were against this, assisted by Meshullam and Shabbethai the Levite.

Ezra 10:15 (Septuagint BLB)	2 Esdras 10:15 (Septuagint Elpenor)
πλὴν Ιωναθαν υἱὸς Ασαηλ καὶ Ιαζια υἱὸς Θεκουε μετ᾽ ἐμοῦ περὶ τούτου καὶ Μεσουλαμ καὶ Σαβαθαι ὁ Λευίτης βοηθῶν αὐτοῗς	πλὴν ᾿Ιωνάθαν υἱὸς ᾿Ασαὴλ καὶ ᾿Ιαζίας υἱὸς Θεκωὲ μετ᾿ ἐμοῦ περὶ τούτου, καὶ Μεσολλὰμ καὶ Σαββαθαΐ ὁ Λευίτης βοηθῶν αὐτοῖς
2 Esdras 10:15 (NETS)	2 Esdras 10:15 (English Elpenor)
Only Ionathan son of Asael and Iazias son of Thekoue are with me in this, and Mesoulam and Sabbathai the Leuite supporting them.	Only Jonathan the son of Asael, and Jazias the son of Thecoe [were] with me concerning this; and Mesollam, and Sabbathai the Levite helped them.

Ezra 10:16 (Tanakh)	Ezra 10:16 (KJV)	Ezra 10:16 (NET)
And the children of the captivity did so. And Ezra the priest, with certain heads of fathers’ houses, after their fathers’ houses, and all of them by their names, were separated; and they sat down in the first day of the tenth month to examine the matter.	And the children of the captivity did so. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter.	So the exiles proceeded accordingly. Ezra the priest separated out by name men who were leaders in their family groups. They sat down to consider this matter on the first day of the tenth month,

Ezra 10:16 (Septuagint BLB)	2 Esdras 10:16 (Septuagint Elpenor)
καὶ ἐποίησαν οὕτως υἱοὶ τῆς ἀποικίας καὶ διεστάλησαν Εσδρας ὁ ἱερεὺς καὶ ἄνδρες ἄρχοντες πατριῶν τῷ οἴκῳ καὶ πάντες ἐν ὀνόμασιν ὅτι ἐπέστρεψαν ἐν ἡμέρᾳ μιᾷ τοῦ μηνὸς τοῦ δεκάτου ἐκζητῆσαι τὸ ῥῆμα	καὶ ἐποίησαν οὕτως υἱοὶ τῆς ἀποικίας. καὶ διεστάλησαν ῎Εσδρας ὁ ἱερεὺς καὶ ἄνδρες ἄρχοντες πατριῶν τῷ οἴκῳ καὶ πάντες ἐν ὀνόμασιν, ὅτι ἐπέστρεψαν ἐν ἡμέρᾳ μιᾷ τοῦ μηνὸς τοῦ δεκάτου ἐκζητῆσαι τὸ ρῆμα
2 Esdras 10:16 (NETS)	2 Esdras 10:16 (English Elpenor)
And the sons of the exile did so. And Esdras the priest and men ruling the paternal houses were set apart, and all by name, because of the first day of the tenth month they turned to investigate the matter.	And the children of the captivity did thus: and Esdras the priest, and heads of families according to [their] house were separated, and all by their names, for they returned in the first day of the tenth month to search out the matter.

Ezra 10:17 (Tanakh)	Ezra 10:17 (KJV)	Ezra 10:17 (NET)
And they were finished with all the men that had married foreign women by the first day of the first month.	And they made an end with all the men that had taken strange wives by the first day of the first month.	and on the first day of the first month they finished considering all the men who had married foreign wives.

Ezra 10:17 (Septuagint BLB)	2 Esdras 10:17 (Septuagint Elpenor)
καὶ ἐτέλεσαν ἐν πᾶσιν ἀνδράσιν οἳ ἐκάθισαν γυναῗκας ἀλλοτρίας ἕως ἡμέρας μιᾶς τοῦ μηνὸς τοῦ πρώτου	καὶ ἐτέλεσαν ἐν πᾶσιν ἀνδράσιν, οἳ ἐκάθισαν γυναῖκας ἀλλοτρίας, ἕως ἡμέρας μιᾶς τοῦ μηνὸς τοῦ πρώτου
2 Esdras 10:17 (NETS)	2 Esdras 10:17 (English Elpenor)
And they finished with all the men who had set up foreign women by the first day of the first month.	And they made an end with all the men who had taken strange wives by the first day of the first month.

Ezra 9:3 (Tanakh)	Ezra 9:3 (KJV)	Ezra 9:3 (NET)
And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.	And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.	When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated.

Ezra 9:3 (Septuagint BLB)	2 Esdras 9:3 (Septuagint Elpenor)
καὶ ὡς ἤκουσα τὸν λόγον τοῦτον διέρρηξα τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ ἔτιλλον ἀπὸ τῶν τριχῶν τῆς κεφαλῆς μου καὶ ἀπὸ τοῦ πώγωνός μου καὶ ἐκαθήμην ἠρεμάζων	καὶ ὡς ἤκουσα τὸν λόγον τοῦτον, διέρρηξα τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ ἔτιλλον ἀπὸ τῶν τριχῶν τῆς κεφαλῆς μου καὶ ἀπὸ τοῦ πώγωνός μου καὶ ἐκαθήμην ἠρεμάζων
2 Esdras 9:3 (NETS)	2 Esdras 9:3 (English Elpenor)
And when I heard this word, I tore my garments and was quivering and was pulling out some of the hair of my head and some of my beard and was sitting in silence.	And when I heard this thing, I rent my garments, and trembled, and plucked [some] of the hairs of my head and of my beard, and sat down mourning.

Ezra 9:4 (Tanakh)	Ezra 9:4 (KJV)	Ezra 9:4 (NET)
Then were assembled unto me every one that trembled at the words of the G-d of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering.	Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.	Everyone who held the words of the God of Israel in awe gathered around me because of the unfaithful acts of the people of the exile. Devastated, I continued to sit there until the evening offering.

Ezra 9:4 (Septuagint BLB)	2 Esdras 9:4 (Septuagint Elpenor)
καὶ συνήχθησαν πρός με πᾶς ὁ διώκων λόγον θεοῦ Ισραηλ ἐπὶ ἀσυνθεσίᾳ τῆς ἀποικίας καὶ ἐγὼ καθήμενος ἠρεμάζων ἕως τῆς θυσίας τῆς ἑσπερινῆς	καὶ συνήχθησαν πρός με πᾶς ὁ διώκων λόγον Θεοῦ ᾿Ισραὴλ ἐπὶ ἀσυνθεσίᾳ τῆς ἀποικίας, κἀγὼ καθήμενος ἠρεμάζων ἕως τῆς θυσίας τῆς ἑσπερινῆς
2 Esdras 9:4 (NETS)	2 Esdras 9:4 (English Elpenor)
And everyone who pursued the word of Israel’s God, because of the faithlessness of the exiles—they gathered to me, and I kept sitting in silence until the evening sacrifice.	Then there assembled to me all that followed the word of the God of Israel, on account of the transgression of the captivity; and I remained mourning until the evening sacrifice.

Ezra 9:5 (Tanakh)	Ezra 9:5 (KJV)	Ezra 9:5 (NET)
And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto HaShem my G-d;	And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,	At the time of the evening offering I got up from my self-abasement, with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God.

Ezra 9:5 (Septuagint BLB)	2 Esdras 9:5 (Septuagint Elpenor)
καὶ ἐν θυσίᾳ τῇ ἑσπερινῇ ἀνέστην ἀπὸ ταπεινώσεώς μου καὶ ἐν τῷ διαρρῆξαί με τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ κλίνω ἐπὶ τὰ γόνατά μου καὶ ἐκπετάζω τὰς χεῗράς μου πρὸς κύριον τὸν θεὸν	καὶ ἐν θυσίᾳ τῇ ἑσπερινῇ ἀνέστην ἀπὸ ταπεινώσεώς μου· καὶ ἐν τῷ διαρρῆξαί με τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ κλίνω ἐπὶ τὰ γόνατά μου καὶ ἐκπετάζω τὰς χεῖράς μου πρὸς Κύριον τὸν Θεὸν
2 Esdras 9:5 (NETS)	2 Esdras 9:5 (English Elpenor)
And at the evening sacrifice I got up from my humiliation. And when I had torn my garments, and I was quivering and was getting down on my knees and spreading out my hands to the Lord God	And at the evening sacrifice I rose up from my humiliation; and when I had rent my garments, then I trembled, and I bow myself on my knees, and spread out my hands to the Lord God,

Malachi 2:11 (Tanakh)	Malachi 2:11 (KJV)	Malachi 2:11 (NET)
Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.	Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.	Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. For Judah has profaned the holy things that the Lord loves and has turned to a foreign god!

Malachi 2:11 (Septuagint BLB)	Malachi 2:11 (Septuagint Elpenor)
ἐγκατελείφθη Ιουδας καὶ βδέλυγμα ἐγένετο ἐν τῷ Ισραηλ καὶ ἐν Ιερουσαλημ διότι ἐβεβήλωσεν Ιουδας τὰ ἅγια κυρίου ἐν οἷς ἠγάπησεν καὶ ἐπετήδευσεν εἰς θεοὺς ἀλλοτρίους	ἐγκατελείφθη ᾿Ιούδας, καὶ βδέλυγμα ἐγένετο ἐν τῷ ᾿Ισραὴλ καὶ ἐν ῾Ιερουσαλήμ, διότι ἐβεβήλωσεν ᾿Ιούδας τὰ ἅγια Κυρίου, ἐν οἷς ἠγάπησε, καὶ ἐπετήδευσεν εἰς θεοὺς ἀλλοτρίους
Malachi 2:11 (NETS)	Malachi 2:11 (English Elpenor)
Ioudas was forsaken, and an abomination occurred in Israel and in Ierousalem, for Ioudas profaned the sacred things of the Lord with which he loved and busied himself with foreign gods.	Juda has been forsaken, and an abomination has been committed in Israel and in Jerusalem; for Juda has profaned the holy things of the Lord, which he delighted in, and has gone after other gods.

Malachi 2:12 (Tanakh)	Malachi 2:12 (KJV)	Malachi 2:12 (NET)
The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.	The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.	May the Lord cut off from the community of Jacob every last person who does this, as well as the person who presents improper offerings to the Lord of Heaven’s Armies!

Malachi 2:12 (Septuagint BLB)	Malachi 2:12 (Septuagint Elpenor)
ἐξολεθρεύσει κύριος τὸν ἄνθρωπον τὸν ποιοῦντα ταῦτα ἕως καὶ ταπεινωθῇ ἐκ σκηνωμάτων Ιακωβ καὶ ἐκ προσαγόντων θυσίαν τῷ κυρίῳ παντοκράτορι	ἐξολοθρεύσει Κύριος τὸν ἄνθρωπον τὸν ποιοῦντα ταῦτα, ἕως καὶ ταπεινωθῇ ἐκ σκηνωμάτων ᾿Ιακὼβ καὶ ἐκ προσαγόντων θυσίαν τῷ Κυρίῳ παντοκράτορι
Malachi 2:12 (NETS)	Malachi 2:12 (English Elpenor)
The Lord will utterly destroy the person who does this until he has even been humiliated from the tents of Iakob and from those who bring sacrifice to the Lord Almighty.	The Lord will utterly destroy the man that does these things, until he be even cast down from out of the tabernacles of Jacob, and from among them that offer sacrifice to the Lord Almighty.

Ezra 10:1 (Tanakh)	Ezra 10:1 (KJV)	Ezra 10:1 (NET)
Now while Ezra prayed, and made confession, weeping and casting himself down before the house of G-d, there was gathered together unto him out of Israel a very great congregation of men and women and children; for the people wept very sore.	Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.	While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites—men, women, and children alike—gathered around him. The people wept loudly.

Ezra 10:1 (Septuagint BLB)	2 Esdras 10:1 (Septuagint Elpenor)
καὶ ὡς προσηύξατο Εσδρας καὶ ὡς ἐξηγόρευσεν κλαίων καὶ προσευχόμενος ἐνώπιον οἴκου τοῦ θεοῦ συνήχθησαν πρὸς αὐτὸν ἀπὸ Ισραηλ ἐκκλησία πολλὴ σφόδρα ἄνδρες καὶ γυναῗκες καὶ νεανίσκοι ὅτι ἔκλαυσεν ὁ λαὸς καὶ ὕψωσεν κλαίων	ΚΑΙ ὡς προσηύξατο ῎Εσδρας καὶ ὡς ἐξηγόρευσε κλαίων καὶ προσευχόμενος ἐνώπιον οἴκου τοῦ Θεοῦ, συνήχθησαν πρὸς αὐτὸν ἀπὸ ᾿Ισραὴλ ἐκκλησία πολλὴ σφόδρα, ἄνδρες καὶ γυναῖκες καὶ νεανίσκοι, ὅτι ἔκλαυσαν ὁ λαὸς καὶ ὕψωσε κλαίων
2 Esdras 10:1 (NETS)	2 Esdras 10:1 (English Elpenor)
And as Esdras prayed and as he declared, weeping and praying before the house of God, a very great assembly—men and women and young men—gathered to him from Israel, because the people wept and lifted up while weeping.	So when Esdras [had] prayed, and when he [had] confessed, weeping and praying before the house of God, a very great assembly of Israel came together to him, men and women and youths; for the people wept, and wept aloud.

Malachi 2:13 (Tanakh)	Malachi 2:13 (KJV)	Malachi 2:13 (NET)
And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.	And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.	You also do this: You cover the altar of the Lord with tears as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you.

Malachi 2:13 (Septuagint BLB)	Malachi 2:13 (Septuagint Elpenor)
καὶ ταῦτα ἃ ἐμίσουν ἐποιεῗτε ἐκαλύπτετε δάκρυσιν τὸ θυσιαστήριον κυρίου καὶ κλαυθμῷ καὶ στεναγμῷ ἐκ κόπων ἔτι ἄξιον ἐπιβλέψαι εἰς θυσίαν ἢ λαβεῗν δεκτὸν ἐκ τῶν χειρῶν ὑμῶν	καὶ ταῦτα, ἃ ἐμίσουν, ἐποιεῖτε· ἐκαλύπτετε δάκρυσι τὸ θυσιαστήριον Κυρίου καὶ κλαυθμῷ καὶ στεναγμῷ ἐκ κόπων. ἔτι ἄξιον ἐπιβλέψαι εἰς θυσίαν ἢ λαβεῖν δεκτὸν ἐκ τῶν χειρῶν ὑμῶν
Malachi 2:13 (NETS)	Malachi 2:13 (English Elpenor)
And these things, which I hated, you kept doing: you would cover the altar of the Lord with tears and weeping and laborious groaning. Is it still appropriate to look at sacrifice or to receive as something acceptable from your hands?	And these things which I hated, ye did: ye covered with tears the altar of the Lord, and with weeping and groaning because of troubles: [is it] meet [for me] to have respect to your sacrifice, or to receive [anything] from your hands [as] welcome?

Malachi 2:14 (Tanakh)	Malachi 2:14 (KJV)	Malachi 2:14 (NET)
Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant.	Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant.	Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, to whom you have become unfaithful even though she is your companion and wife by law.

Malachi 2:14 (Septuagint BLB)	Malachi 2:14 (Septuagint Elpenor)
καὶ εἴπατε ἕνεκεν τίνος ὅτι κύριος διεμαρτύρατο ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον γυναικὸς νεότητός σου ἣν ἐγκατέλιπες καὶ αὐτὴ κοινωνός σου καὶ γυνὴ διαθήκης σου	καὶ εἴπατε· ἕνεκεν τίνος; ὅτι Κύριος διεμαρτύρατο ἀναμέσον σοῦ καὶ ἀναμέσον γυναικὸς νεότητός σου, ἣν ἐγκατέλιπες, καὶ αὕτη κοινωνός σου καὶ γυνὴ διαθήκης σου
Malachi 2:14 (NETS)	Malachi 2:14 (English Elpenor)
And you said, “Why?” Because the Lord was a witness between you and between the wife of your youth, whom you abandoned, though she is your companion and the wife of your covenant.	Yet ye said, Wherefore? Because the Lord has borne witness between thee and the wife of thy youth, whom thou has forsaken, and [yet] she was thy partner, and the wife of thy covenant.

Malachi 2:15 (Tanakh)	Malachi 2:15 (KJV)	Malachi 2:15 (NET)
And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.	And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.	No one who has even a small portion of the Spirit in him does this. What did our ancestor do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth.

Malachi 2:15 (Septuagint BLB)	Malachi 2:15 (Septuagint Elpenor)
καὶ οὐκ ἄλλος ἐποίησεν καὶ ὑπόλειμμα πνεύματος αὐτοῦ καὶ εἴπατε τί ἄλλο ἀλλ᾽ ἢ σπέρμα ζητεῗ ὁ θεός καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν καὶ γυναῗκα νεότητός σου μὴ ἐγκαταλίπῃς	καὶ οὐκ ἄλλος ἐποίησε, καὶ ὑπόλειμμα πνεύματος αὐτοῦ. καὶ εἴπατε· τί ἄλλο ἀλλ᾿ ἢ σπέρμα ζητεῖ ὁ Θεός; καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν, καὶ γυναῖκα νεότητός σου μὴ ἐγκαταλίπῃς
Malachi 2:15 (NETS)	Malachi 2:15 (English Elpenor)
And no one else did it and the remnant of his spirit. And you said, “What else does God seek but offspring?” And be vigilant in your spirit, and do not forsake the wife of your youth.	And did he not do well? and [there was] the residue of his spirit. But ye said, What does God seek but a seed? But take ye heed to your spirit, and forsake not the wife of thy youth.

Malachi 2:16 (Tanakh)	Malachi 2:16 (KJV)	Malachi 2:16 (NET)
For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.	For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.	“I hate divorce,” says the Lord God of Israel, “and the one who is guilty of violence,” says the Lord of Heaven’s Armies. “Pay attention to your conscience, and do not be unfaithful.”

Malachi 2:16 (Septuagint BLB)	Malachi 2:16 (Septuagint Elpenor)
ἀλλὰ ἐὰν μισήσας ἐξαποστείλῃς λέγει κύριος ὁ θεὸς τοῦ Ισραηλ καὶ καλύψει ἀσέβεια ἐπὶ τὰ ἐνθυμήματά σου λέγει κύριος παντοκράτωρ καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν καὶ οὐ μὴ ἐγκαταλίπητε	ἀλλὰ ἐὰν μισήσας ἐξαποστείλῃς, λέγει Κύριος ὁ Θεὸς τοῦ ᾿Ισραήλ, καὶ καλύψει ἀσέβεια ἐπὶ τὰ ἐνθυμήματά σου, λέγει Κύριος παντοκράτωρ. καὶ φυλάξασθε ἐν τῷ πνεύματι ὑμῶν καὶ οὐ μὴ ἐγκαταλίπητε
Malachi 2:16 (NETS)	Malachi 2:16 (English Elpenor)
But if, since you hate her, you should send her away, says the Lord, the God of Israel, then impiety will cover over his garments, says the Lord Almighty. And be vigilant in your spirit, and do not abandon her.	But if thou shouldest hate [thy wife] and put her away, saith the Lord God of Israel, then ungodliness shall cover thy thoughts, saith the Lord Almighty: therefore take ye heed to your spirit, and forsake [them] not,